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THE 

WESTMINSTER    ASSEMBLY'S 

SHORTER   CATECHISM 

EXPLAINED, 

BY    WAY   Off 

QUESTION  AND  ANSWER. 

PART  I. 

WHAT  MAN  IS  TO  BELIEVE  CONCERNING  GOD. 

BY  SEVERAL  MINISTERS  OF  THE  GOSPEL. 
"  Hold  fast  the  form  of  sound  words."— 2  Tim.  i.  13. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 


ADVERTISEMENT. 


The  Presbyterian  Board  of  Publication,  in  issuing  an 
edition  of  this  valuable  work,  have  omitted  those  questions 
and  answers  relating  to  the  power  of  the  civil  magistrate, 
which  contain  sentiments  at  variance  with  the  standards 
of  the  Presbyterian  Church  in  this  country.  A  few  other 
questions  and  answers  on  points  of  comparatively  trivial 
importance,  have  been  stricken  out  for  a  similar  reason. 
There  are,  however,  no  omissions  which  affect  the  system 
of  divinity  taught  by  the  author. 

W.  M.  Engles. 


Printed  by 
WM.  8.  MARTIEN. 


Stereolvped   by 

S.  DOUGLAS  WYETH, 

No.  7  Pear  St.  Philadelphuu 


PREFACE  TO  THE  FIRST  EDITION. 


The  Shorter  Catechis77i,  composed  by  the  Assembly/  of 
Divines  at  Westminster,  with  assistance  of  Com?nissio?iers 
from  the  Church  of  Scotland,  being  approved  by  the  Gene- 
ral Assembly  of  the  said  church  in  1648,  and  ratified  by  the 
Estates  of  Parliament  in  the  year  following,  is  above  any 
recommendation  of  ours  ;  having  its  praises  already  in  all 
the  churches  of  Christ,  abroad  and  at  home,  among 
whom  it  has  been  justly  admired  as  a  master -piece  of  its 
kind,  both  for  the  fulness  of  its  matter,  and  the  compen- 
dious and  perspicuous  manner  in  which  it  is  expressed. 

Although  it  is  only  a  human  composure,  yet  being  a 
form  of  sound  words,  agreeable  unto,  and  founded  on  the 
word  of  God,  it  ought  to  be  held  fast,  and  earnestly  con- 
tended for,  by  all  the  lovers  of  truth,  in  opposition  to  the 
contrary  errors  that  are  revived  and  raging  in  our  day ; 
and,  in  order  hereto,  it  ought  to  be  considered,  that  a 
divine  faith  is  due  to  the  words  of  the  Holy  Ghost  sup- 
porting it,  as  the  evident  proofs  thereof. 

Nothing  tends  more  to  the  advantage  and  well-being  of 
the  church,  than  sound  standards  of  doctrine,  worship, 
and  government ;  because,  as  they  are  a  strong  bulwark 
against  contrary  errors  and  opinions,  so  they  tend  to  pre- 
serve truth  in  its  purity,  and  the  professors  of  it  in  unity  and 
harmony  among  themselves.  On  the  other  hand,  there  is 
nothing  more  galling  to  the  adversaries  of  truth,  than  such 
public  standards,  because  they  are  a  very  severe  check 
and   curb  upon  their  unbounded   and  licentious   liberty, 

iii 


IV  PREFACE. 

being  directly  levelled  against  their  erroneous  schemes, 
and  plainly  discovering  the  harmonious  chain  of  scripture 
truth,  in  opposition  to  them. 

The  divi'tie  warrmit  for  such  composures,  is  abundant- 
ly clear  from  2  Tim.  1.  13,  where  we  read  of  the  form 
of  sound  ivords  wherein  Paul  instructed  Timothy ;  and 
Heb.  V.  12,  of  the  first  principles  of  the  oi'acles  of  God  ; 
and  chap.  vi.  1,  of  tlie  principles  of  the  doctrine  of 
Christ.  —  Besides,  there  are  several  summaries,  or 
compendious  systems  of  divine  truth,  recorded  in  scripture ; 
such  as  Exod.  xx.  2 — 18;  Matt.  vi.  9 — 14;  1  Tim.  iii. 
16  ;  and  Tit.  ii.  11 — 15,  with  many  others,  which  are 
the  examples,  or  patterns,  upon  which  the  Christian 
churches,  both  in  ancient  and  latter  times,  have  deduced, 
from  the  pure  fountain  of  the  word,  the  principal  articles 
of  their  holy  religion,  as  a  test  and  standard  of  orthodoxy 
amongst  them. 

The  Sliorter  Catechism  sets  forth  the  principles  of 
Christianity  in  the  most  excellent  method  and  order.  It 
would  be  tedious  to  give  a  particular  analysis  or  division 
of  the  several  heads  of  divinity,  according  to  the  order  of 
the  Catechism.  But,  in  general,  the  method  of  it  may  be 
taken  up  under  these  four  comprehensive  articles,  namely, 
the  chief  end,  the  only  rule,  the  glorious  object,  and  the 
great  subject  of  the  Christian  religion. 

I.  The  chief  end  of  the  Christian  religion,^vhich  is  the 
glorifying  of  God,  and  the  enjoying  him  for  ever.     Quest  1. 

II.  We  have  the  only  rule  of  the  Christian  religion; 
describe 

1.  In  its  matter  ;  which  is  the  icord  of  God,  contained 
in  the  scriptures  of  the  Old  and  New  Testaments. 
Quest.  2. 

2.  In  its  principal  parts  ;  which  are,  first,  what  man 
is  to  believe  concernmg  God  ;  and  then  the  duty  which 
God  requires  of  man.     Quest.  3. 

III.  The  glorious  object  of  the  Christian  religion ;  which 
is  God ;  considered. 


PREFACE.  V 

1.  Essentially .,  in  his  spiritual  nature,  infinite  perfections, 
and  in  his  most  perfect  unity  and  simplicity.     Quest.  4, 5. 

2.  Relatively  or  personally.,  in  the  three  distinct  persons 
of  the  Godhead  ;  and  in  the  consubstantiality,  and  absolute 
equality  of  these  persons.     Quest.  6. 

3.  Efficietitlyy  in  his  acts  and  operations,  which  are 
either  immanent  and  essential,  such  as  his  decrees ;  or 
transient  and  external,  such  as  his  works  of  creation  and 
providence,  wherein  he  executes  his  decrees.  Quest, 
7—12. 

IV.  The  great  subject  of  the  Christian  religion,  which 
is  man  ;  considered, 

\st^  In  his  state  of  innocence^  where  the  covenant  of 
works  is  opened.    Quest.  12. 

2dly^  In  his  state  of  nature^  together  with  the  sinfulness 
and  misery  of  that  state.    Quest.  13 — 20. 

?>dly^  In  his  state  of  gracCy  or  begun  recovery ;  where 
the  Catechism  treats, 

1.  Of  the  nature  of  the  covenant  of  grace.    Quest.  20. 

2.  Of  the  Mediator  of  the  covenant ;  who  is  described, 
in  his  person,  offices,  humiliation,  exaltation,  and  in  the 
application  of  his  purchased  redemption  by  the  Holy 
Spirit.    Quest.  21—32. 

3.  Of  the  benefits  of  the  covenant ;  in  this  life,  at  death, 
at  the  resurrection,  and  through  all  eternity.  Quest.  32 — 
39. 

4.  Of  the  duties  by  which  we  evidence  our  covenant 
relation  and  gratitude  to  God,  in  the  Ten  Commandments, 
as  connected  with  their  Preface.    Quest.  39 — 82. 

6.  Of  man's  utter  inability  to  obey  the  law  in  this  life. 
Quest.  82. 

6.  Of  the  aggravation  and  desert  of  sin.  Quest.  83, 
84. 

7.  Of  the  m£ans  by  which  our  salvation  is  carried  on 
and  perfected  at  death  :  the  internal  means,  faith  and 
repentance  ;  the  external  means,  the  word,  sacraments, 
and  prayer.     Quest.  85,  to  the  end. 

1* 


VI  PREFACE. 

The  first  part  of  this  catechetical  treatise  ends  with 
Quest.  38.  Wimt  benefits  do  believers  receive  from  Christ 
at  the  resurrection?  containing  the  doctrines  we  are  to 
believe  concerning  God.  The  second  part  respects  the 
duty  which  God  requires  of  man. 

The  'materials  of  the  following  Catechism  are  collected  by 
several  ministers,  and  it  was  recommended  to  three  of  their 
number,  to  revise  what  should  be  done  by  so  many  hands, 
that  there  might  be  a  uniformity  of  style  and  method,  and 
that  repetitions  might  be  prevented  as  much  as  possible. 
It  has  pleased  the  Lord  to  take  home  to  himself  one'*'  of 
these  three,  who  assisted  in  the  composing  and  revising 
of  this  first  part ;  but,  though  he  be  dead,  he  yet  speak- 
eth,  and  will  be  spoken  of  for  his  excellent  works  (which 
have  already,  or  may  hereafter  see  the  light,)  by  all  those 
who  shall  have  any  relish  or  taste  for  sound  doctrine  and 
experimental  godliness. — Whatever  loss  the  second  part 
of  this  Catechism  may  sustain,  by  the  removal  of  such 
an  able  and  skilful  hand,  the  other  two  make  not  the  least 
doubt,  but  the  Lord  would  carry  on  this  work  with  as 
great,  or  greater  advantage,  though  they  were  laid  in  the 
grave  likewise. 

Mean  time,  that  what  is  here  presented  to  public  view 
may  be  blessed  of  God,  for  the  edification  of  souls,  is,  in 
the  name  of  our  brethren,  the  earnest  prayer  of 

February,  1753  EBEN.  ERSKINE. 

JAMES  FISHER. 


*  The  Rev.  Mr.  Ralph  Erskine,  of  Dunfermline. 


^^.1 


ADVERTISEMENT  TO  THE  THIRD  EDITION 


The  words  of  the  Shorter  Catechism^  being  advised  with 
the  greatest  judgment,  and  with  a  peculiar  view,  both  for 
establishing  scripture-truth,  and  likewise  for  refuting 
contrary  errors,  they  are  therefore,  in  this  edition, 
particularly  taken  notice  of:  and  to  distinguish  them,  they 
are  enclosed  within  brackets^  that  the  reader  may  the  more 
easily  discern  how  they  are  explained  in  this  treatise. 

As  the  Confession  of  Faith  and  Larger  Catechism  are 
granted  to  be  the  best  interpreters  of  the  Shorter,  the 
latter  is  carefully  explained  by  the  former ;  and  several  of 
the  following  questions  and  answers  framed  from  these 
standards,  as  will  easily  appear  by  the  quotations  taken 
from  them,  and  the  references  made  unto  them. 

In  this  edition,  almost  every  answer  is  confirmed  by 
the  scriptures  ;  many  are  added,  where  they  were  former- 
ly wanting,  and  several  exchanged,  for  those  that  are 
thought  more  apposite. — In  the  former  impressions,  the 
scripture-proofs  were,  mostly,  subjoined  to  the  end  of  the 
answer ;  but  noiv,  each  scripture  is  immediately  annexed 
to  that  part  of  the  answer  it  is  designed  to  confirm,  that 
it  may  be  consulted  with  greater  certainty,  and  less 
trouble,  by  those  who  incline  to  bring  every  position,  here 
advanced,  to  the  unerring  rule  and  standard  of  the  word. 
— Some  of  the  longer  answers  are  divided  into  two  or  more, 
for  sake  of  the  memory ;  and  some  additional  questions 
are  interspersed,  through  the  whole,  for  illustration.  A 
short  Index   is    likewise   annexed,  of  the   most   material 

things  in  both  parts. 

vii 


VIU  ADVERTISEMENT. 

I  have  employed  my  spare  time  for  several  months,  in 
studying  to  make  this  edition  as  correct  and  useful  to  the 
public  as  I  could  ;  and  now  I  leave  it  in  the  hands  of  the 
God  of  truths  that  he  may  use  it  for  the  purposes  of  his 
own  glory,  in  edifying  tlie  body  of  Christy  till  they  all 
come,  i?i  the  unity  of  the  faith,  and  of  the  knowledge  of 
the  Son  of  God,  unio  a  perfect  man,  unto  the  measure 
of  the  stature  of  the  fulness  of  Christ, 

JAMES  FISHER. 
Glasgow,  Jan.  14,  1765. 


J. 


TIISOLOGI.GiL 


THE 


SHORTER  CATECHISM   EXPLAINED, 


Quest.  1.   What  is  tJie  chief  end  of  man  ? 
Ans.  Man's  chief  end  is  to  glorify  God,  and  to  enjoy 
him  for  ever. 

Q.  1.  What  is  meant  by  man's  \cMef  endll 

A.  That  which  ought  to  be  man's  chief  aim  and  design  ; 
and  that  which  he  should  seek  after  as  his  chief  happiness. 

Q,.  2.  What  ought  to  be  man's  chief  aim  and  design  ? 

A.  The  glory  of  God.  1  Chron.  xvi.  28,  29 :  "  Give  unto 
the  Lord,  ye  kindreds  of  the  people, — give  unto  the  Lord 
the  glory  due  unto  his  name." 

Q,.  3.  What  should  he  seek  after  as  his  chief  happiness? 

A.  The  enjoyment  of  God.  Isa.  xxvi.  8 :  "  The  desire 
of  our  soul  is  to  thy  name,  and  the  remembrance  of  thee." 

Q,.  4.  What  connexion  is  there  between  the  glorifying 
God,  and  the  enjoyment  of  him  ] 

A.  They  are  connected  by  rich  and  sovereign  grace, 
persuading  and  enabhng  the  sinner  to  embrace  Jesus 
Christ  as  the  only  way  to  God  and  glory.  Eph.  ii.  8 :  "By 
grace  are  ye  saved,  through  faith,  and  that  not  of  your- 
selves; it  is  the  gift  of  God."  John  xvi.  6: — "I,"  says 
Christ,  "  am  the  way ;  no  man  cometh  unto  the  Father, 
but  by  me," 

Q.  5.  Does  the  chief  end  exclude  subordinate  ends  T 

A.  No :  for,  in  aiming  principally  at  the  glory  of  God, 
men  may  use  the  supports  of  natural  life  for  refreshing 
their  bodies,  1  Cor.  x.  31;  and  be  diligent  in  their  par- 
ticular callings,  that  they  may  provide  for  themselves  and 
their  families,  1  Thess.  iv.  11,  12;  1  Tim.  v.  8. 

d.  6.  Why  ought  the  glory  of  God  to  be  the  chief  end 
and  design  of  man  1 

A.  Because  it  is  God's  chief  end  in  man's  creation,  pre- 
servation, redemption,  and  regeneration.  Prov.  xvi.  4: 
"  The  Lord  hath  made  all  things  for  himself;"  and  there- 
fore it  ought  to  be  man's  chief  end  likewise.  1  Cor.  vi. 
19,  20 :  "  Ye  are  not  your  own ;  for  ye  are  bought  with  a 

9 


10  OF  man's  chief  end. 

price:  therefore  glorify  God  in  your  body,  and  in  your 
spirit,  which  are  God's." 

Q.  7.  How  manifold  is  the  glory  of  God  1 

A.  Twofold;  his  essential  and  his  declarative  glory. 

Q.  8.  What  is  God's  essential  glory  ? 

A.  It  is  what  he  is  absolutely  in  himself     Exod.  iii.  14 — • 

I  AM  THAT  I  AM. 

Q.  9.  What  is  his  declarative  glory  1 

A.  His  showing,  or  making  known  his  glory,  to,  in,  and 
by  his  creatures,  Isa.  xliv.  23;  2  Thess.  i.  10. 

Q.  10.  Can  any  creature  whatsoever  add  any  thing  to 
God's  essential  glory  ] 

A.  No :  for  his  essential  glory  is  infinite,  eternal,  and 
unchangeable.  Job  xxxv.  7. 

Q,.  1 1.  Do  not  the  heavens  and  the  earth,  and  all  inferior 
creatures,  glorify  God? 

A.  Yes:  in  a  passive  way,  all  his  works  praise  him; 
Psal.  xix.  1,  and  cxlv.  10. 

Q,.  12.  How  ought  man  to  [glorify]  God? 

A.  Man  being  endued  with  a  reasonable  soul,  ought  to 
glorify  God  in  an  active  way,  Psal.  Ixiii.  4,  by  declaring 
his  praise,  Psal.  ciii.  1,  2;  and  essaying  to  give  him  the 
glory  due  to  his  name.  Psalm  xcvi.  7. 

Q,.  13.  How  was  man  to  glorify  God  in  a  state  of  in- 
nocence ? 

A.  By  a  perfect,  personal,  and  perpetual  obedience  to 
his  law,  Gen.  i.  27;  and  by  giving  him  the  glory  of  all  his 
works,  chap.  ii.  19. 

Q,.  14.  Has  man  answered  his  chief  end  1 

A.  No :  for,  "  all  have  sinned,  and  come  short  of  the 
glory  of  God,"  Rom.  iii.  23. 

Q,.  1 5.  Has  God  then  lost  his  end  in  making  man  1 

A.  No :  for  God  will  glorify  his  justice  and  power  upon 
some,  and  his  grace  and  mercy  upon  others  of  Adam's 
family,  Rom.  ix.  22,  23. 

Gt  16.  W\^s  ever  God  glorified  by  a  perfect  obedience 
since  Adam's  fall  ] 

A.  Never,  until  Chbist,  the  second  Adam,  appeared  as  a 
new  covenant  head,  Isa.  xlii.  21,  and  xlix.  3. 

Q.  17.  How  did  Christ,  the  second  Adam,  glorify  God, 
as  our  surety  and  representative  on  earth  7 

A.  By  finishing  the  work  the  Father  gave  him  to  do, 
John  xvii.  4. 

Q.  18.  What  was  the  work  the  Father  gave  him  to  do  7 

A.  It  was  to  assume  a  holy  human  nature,  Luke  i.  35 ; 
to  yield  a  perfect  sinless  obedience  to  the  whole  law.  Mat. 
iii.  15;  and  to  give  a  complete  satisfiiction  to  justice,  for 
man's  sin,  by  his  meritorious  sufferings  and  death,  Luke 
xxiv.  20. 

Q,.  19.  How  does  Ckrist  glorify  God  in  heaven! 


OF  man's  chief  end.  II 

A.  By  appearing  in  the  presence  of  God  for  us,  Heb.  ix. 
24,  and  applying,  by  the  power  of  his  Spirit,  that  redemp- 
tion which  he  purchased  by  the  price  of  his  blood  on  earth, 
Tit.  iii.  5,  6. 

Q.  20.  When  is  it  that  a  sinner  begins  uprightly  to  aim 
at  the  glory  of  God] 

A.  When,  through  a  faith  of  God's  operation,  he  believes 
in  Christ :  Acts  viii.  37,  39. — "  The  eunuch  answered  and 
said,  I  believe  that  Jesus  Christ  is  the  son  of  God. — And  he 
went  on  his  way  rejoicing." 

Q.  21.  Can  no  man  glorify  God  acceptably,  unless  he 
first  believe  in  Christ  ] 

A.  No :  for,  "  Without  faith  it  is  impossible  to  please 
him."  Heb.  xi.  6 ;  and,  "  Whatsoever  is  not  of  faith  is 
sin,"  Rom.  xiv.  23. 

Q.  22.  How  is  it  that  faith  in  Christ  glorifies  God  ? 

A.  As  it  sets  its  seal  to  the  record  of  God,  John  iii.  33 ; 
and  unites  us  to  Christ,  from  whom  only  our  fruit  is  found, 
Hos.  xiv.  8. 

Q.  23.  Is  not  God  glorified  by  the  good  works  of  be- 
lievers 1 

A.  Yes :  "  herein,"  says  Christ,  "  is  my  Father  glorified, 
that  ye  bear  much  fruit,  John  xv.  8. 

Q.  24.  What  are  these  fruits  brought  forth  by  believers, 
by  which  God  is  glorified  ? 

A.  They  may  be  summed  up  in  faith  working  by  lov^e, 
Gal.  V.  6 ;  or,  their  aiming,  in  the  strength  of  Christ,  at  uni- 
versal obedience  to  the  law,  as  the  rule  of  duty.  Phil.  iv. 
13:  "I  can  do  all  things  through  Christ  which  strength- 
eneth  me." 

Q.  25.  How  should  we  glorify  God  in  eating  and  drink- 
ing? 

A.  By  taking  a  right  to  the  supports  of  natural  life, 
through  the  second  Adam,  the  heir  of  all  things,  who  has 
purchased  a  covenant  right  to  temporal,  as  well  as  spiritual 
mercies,  for  his  people,  1  Cor.  iii.  21 — 23 ;  and  thankfully 
acknowledging  God  for  the  same,  1  Tim.  iv.  4,  5. 

Q,.  26.  How  must  we  glorify  God  in  our  religious  wor- 
ship, and  other  acts  of  obedience"? 

A.  By  doing  all  that  we  do  in  the  name  of  the  Lord 
Jesus,  Col.  iii.  17;  worshipping  God  in  the  Spirit,  rejoic- 
ing in  Christ  Jesus,  and  having  no  confidence  in  the  flesh, 
Phil.  iii.  3. 

a.  27.  What  is  it,  next  to  the  glory  of  God,  we  should 
aim  at  1 

A.  Next  to  God's  glory,  we  should  aim  at  the  enjoyment 
of  him,  Ps.  Ixxiii.  25,  26. 

Q.  28.  Why  should  we  aim  at  the  enjoyment  of  God  ] 

A.  Because  he  is  the  chief  good  of  the  rational  creature, 
Ps.  cxvi.  7;  and  nothing  else  besides  him,  is  either  suitable 


12  OP   MANS   CHIEF   END. 

to  tlie  nature,  or  satisfying  to  the  desires  of  the  immortal 
soul,  Ps.  cxliv.  15. 

Q.  29.  How  may  a  finite  creature  [enjoy]  an  infinite 
God? 

A.  By  taking  and  rejoicing  in  him,  as  its  everlasting  and 
upmaking  portion,  Ps.  xvi.  5,  6,  and  xlviii.  14. 

Q.  30.  Did  our  first  parents,  in  a  state  of  innocence,  en- 
joy God? 

A.  Yes :  there  was  perfect  friendship  and  fellowship  be- 
tween God  and  them ;  for,  "God  made  man  upright,"  Eccl. 
vii.  29. 

Q,.  31.  What  broke  that  blessed  friendship  and  fellow- 
ship ] 

A.  Sin :  our  iniquities  have  separated  between  us  and 
our  God,  and  our  sins  have  hid  his  face  from  us,  Isa.  lix.  2. 

Q.  32.  Can  a  sinner,  in  a  natural  state,  enjoy  God,  or 
have  any  fellowship  with  him? 

A.  No :  for,  "  What  communion  hath  hght  with  dark- 
ness 1  and  what  concord  hath  Christ  with  Belial  ]"  2  Cor. 
vi.  14,  15. 

Q.  33.  How  may  a  lost  sinner  recover  the  enjoyment  of 
God,  and  fellowship  with  him  1 

A.  As  we  lost  it  by  our  fall  in  the  Jirsi  Adam,  so  it  can 
only  be  recovered  by  union  with  a  second  Adam,  Rom.  v. 
18, 19 ;  for  there  is  no  coming  to  God  but  by  him,  John  xiv.  6. 

Q,.  34.  When  is  it  that  a  sinner  begins  to  enjoy  God  1 

A.  When,  having  received  Christ  by  faith,  he  rests  upon 
him,  and  upon  God  in  him,  for  righteousness  and  strength, 
Isa.  xlv.  24 ;  and  out  of  his  fulness  receives,  and  grace  for 
grace,  John  i.  16. 

Q..  35.  What  are  the  external  means  by,  or  in  which,  we 
are  to  seek  after  the  enjoyment  of  God  1 

A.  In  all  the  ordinances  of  his  worship,  public,  private 
and  secret ;  such  as  the  word  read  and  heard,  the  sacra- 
ments, prayer,  meditation,  fasting,  thanksgiving,  and  the 
like. 

Q.  36.  Are  the  saints  of  God  admitted  to  enjoy  him  in 
these  ? 

A.  Yes :  they  are  the  tristing  places  where  his  name  is 
recorded,  and  to  which  he  has  promised  to  come  and  bless 
them,  Ex.  xx.  24 — "  In  all  places  where  I  record  my  name, 
I  will  come  unto  thee,  and  I  will  bless  thee." 

d.  37.  What  scripture-evidence  have  we,  of  their  enjoy- 
ing God  in  the  duties  and  ordinances  of  his  appointment  ? 

A.  We  find  them  much  employed  in  religious  duties, 
Song  iii.  1 — 3 ;  and  expressing  the  utmost  regard  for  the 
ordinances  of  his  grace,  Ps.  Ixxxiv.  1,  2, 

Q,.  38.  What  satisfaction  has  the  soul  in  the  enjoyment 
of  God? 


OF  man's  chief  end.  13 

A.  Unspeakably  more  gladness  than  when  corn,  wine, 
and  all  earthly  comforts,  do  most  abound,  Ps.  iv,  7 

Q.  39.  Is  there  any  difference  between  the  enjoyment 
of  God  in  this  life,  and  that  which  the  saints  shall  obtain 
in  the  life  to  come  1 

A.  Not  an  essential,  but  a  gradual  difference,  as  to  the 
manne?'  and  measm'e  of  it. 

Q,.  40.  What  is  the  difference  as  to  the  manner  of  the 
enjoyment  here  and  hereafter  3 

A.  Here,  the  enjoyment  is  mediate,  by  the  intervention 
of  means ;  hereafter,  it  will  be  immediate,  without  any  use 
of  these  means :  "  Now  we  see  through  a  glass  darkly ; 
but  then  face  to  face,"  1  Cor.  xiii.  12. 

Q,.  41.  What  is  the  difference  as  to  the  measure  of  the 
enjoyment,  in  this  life,  and  that  which  is  to  come  ] 

A.  In  this  life  the  enjoyment  is  only  partial ;  in  that 
which  is  to  come,  it  will  be  full  and  complete,  1  John  iii. 
2 — here,  the  enjoyment  is  only  in  the  seed,  or  first  fruits ; 
there  it  will  be  in  the  full  harvest,  Ps.  cxxvi.  5,  6. 

Q..  42.  Is  the  partial  enjoyment  of  God  in  grace  here,  a 
sure  pledge  of  the  full  enjoyment  of  him  in  glory  here- 
after 1 

A.  It  is  both  the  pledge  and  earnest  of  it,  Eph.  i.  13,  14. 
Ps.  Ixxxiv.  11. 

Gl.  43.  Does  the  gracious  soul,  in  that  state,  fully  receive 
its  chief  end  1 

A.  Yes ;  in  regard  that  then  it  shall  be  brimful  of  God, 
and  celebrate  his  praises  with  high  and  uninterrupted 
Hallelujahs  through  all  eternity,  Ps.  xvi.  1 1 ;  Isa.  xxxv.  10. 

Q,.  44.  Why  is  the  glorifying  God  made  the  leading  part 
of  man's  chief  end,  and  set  before  the  enjoyment  of  him  ? 

A.  Because,  as  God's  design  in  glorifying  himself  was 
the  reason  and  foundation  of  his  design  in  making  man 
happy  in  the  enjoyment  of  him,  Rom.  xi.  26 ;  so  he  has 
made  our  aiming  at  his  glory,  as  our  chief  end,  to  be  the 
very  way  and  means  of  our  attaining  to  that  enjoyment, 
Ps.  1.  23. 

Q..  45.  Is  our  happiness,  in  the  enjoyment  of  God,  to  be 
our  chief  end  ? 

A.  No :  but  the  glory  of  God  itself,  Isa.  xlii.  8 ;  in  our 
aiming  at  which  chiefly,  we  cannot  miss  the  enjoyment  of 
him,  Ps.  cxi.  14,  15. 

Q,.  46.  Is  not  our  delighting  in  the  glory  of  God,  to  be 
reckoned  our  chief  end  ] 

A.  No :  we  must  set  the  glory  of  God  above  our  delight 
therein,  otherwise,  our  delight  is  not  chiefly  in  God,  but 
in  ourselves,  Isa.  ii.  11.  Our  subjective  delighting  in  the 
glory  of  God  belongs  to  the  enjoyment  of  him,  whose 
glory  is  above  the  heavens,  and  infinitely  above  our  de- 
light therein,  Ps.  cxiii.  4. 

Part  L— 2 


14 


OF   THE   HOLY    SCRIPTURES. 


Q,.  47.  Whom  does  God  dignify  with  the  enjoyment  of 
himself,  in  time  and  for  ever? 

A.  Those  whom  he  helps  actively  to  glorify  and  honour 
him  ;  for  he  has  said,  "  Them  that  honom'  me,  I  will  hon- 
our," 1  Sam.  ii.  30. 

Q,.  48.  Does  any  thing  so  much  secure  our  happy  enjoy- 
ment of  God,  as  the  concern  that  the  glory  of  God  has 
initi 

A.  No :  for  as  God  cannot  but  reach  the  great  end  of 
his  own  glory,  so,  when  he  has  promised  us  eternal  lile,  in 
Christ,  before  the  world  began.  Tit.  i.  2,  we  cannot  come 
short  of  it ;  because  it  stands  upon  the  honour  of  his  faith- 
fulness to  make  it  good,  Heb.  x,  23 ;  "  He  is  faithful  that 
promised." 

Q,.  49.  How  does  it  appear,  that  the  enjoyment  of  God, 
which  is  connected  with  the  glorifying  of  him,  shall  be 
[for  eve7'  ?] 

A.  Because  he  who  is  the  object  enjoyed,  is  the  everlast- 
ing- God,  Isa.  xl.  28;  and  the  enjoyment  of  him  is  not 
transitory,  like  the  passing  enjoyments  of  time,  but  the 
eternal  enjoyment  of  the  eternal  God,  Ps.  xlviii.  14. 


Quest.  2.  JVIiat  rule  has  God  given  to  direct  us  how 
we  may  glorify  and  enjoy  him  1 

Ans.  The  word  of  God,  which  is  contained  in  the  scrip- 
tures of  the  Old  and  New  Testaments,  is  the  only  rule  to 
direct  us,  how  we  may  glorify  and  enjoy  him. 

Q,.  1 .  What  necessity  is  there  of  a  rule  to  direct  us  how 
to  glorify  and  enjoy  God  ] 

A.  It  is  necessary,  because,  since  God  will  be  glorified 
by  the  reasonable  creature,  nothing  can  be  a  perfect  rule 
for  that  end,  but  his  own  revealed  will,  Rom.  xii.  2. 

Q,.  2.  Can  man,  by  any  wisdom  or  power  of  his  own, 
ever  attain  to  the  glorifying  of  God,  and  the  enjoyment 
of  him,  which  he  has  come  short  of,  by  his  fall  in  the  first 
Ailam  ! 

A.  No  :  his  wisdom  and  knowledge  in  the  things  of  God, 
are  become  folly  and  ignorance.  Job  xi.  12;  and  his  power 
to  do  good  is  turned  into  utter  impotency,  John  vi.  44. 

Q,.  3.  Where  has  God  revealed  the  way,  in  which  man 
may  recover  and  attain  the  end  of  his  creation  \ 

A.  In  [the  word  of  God,  which  is  contained  in  the  scrij)- 
tures  of  the  Old  and  New  Testaments,]  John  v.  39,  Search 
the  scriptures,  <^c. 


OP  THE   HOLY   SCRIPTURES.  15 

Q.  4.  How  do  you  know  the  scriptures  of  the  Old  and 
New  Testaments  to  be  the  luord  of  God  ? 

A.  By  the  print  of  God  that  is  evidently  to  be  seen  upon 
them:  for,  as  none  works  hke  God,  Isa.  xliii.  13;  so  none 
speaks  hke  him,  John  vii.  46. 

Q,.  5.  What  do  you  understand  by  the  print  or  impress 
of  God  that  is  so  discernible  in  the  scriptures? 

A.  That  majesty,  hohness,  light,  life,  and  efficacy,  which 
shine  in  the  word  itself,  Rom.  i.  16;  Ps.  xix.  7. 

Q,.  6.  What  may  be  said  of  those  who  do  not  see  that 
print  of  God  in  the  word,  though  they  read  it? 

A.  It  may  be  said,  "  The  god  of  this  world  hath  blinded 
the  minds  of  them  that  beheve  not,"  2  Cor.  iv.  4. 

Q,.  7.  Since  all  men  are  spiritually  bhnd  by  nature,  is  it 
not  in  vain  for  them  to  read  the  scriptures  ] 

A.  No :  it  is  the  will  of  God  that  they  should  read  and 
search  the  scriptures,  John  v.  39 ;  and  the  entrance  of 
his  word  gives  light  and  sight  to  them  that  are  blind, 
Psalm  cxix.  130. 

Q,.  8.  What  should  a  man  do  that  the  Bible  may  not 
remain  a  sealed  book  to  him  ] 

A.  Whenever  he  looks  into  the  word  of  God,  he  should 
look  up  to  God,  the  author  of  it,  saying,  "  Open  thou  mine 
eyes,  that  I  may  behold  wondrous  things  out  of  thy  law," 
Ps.  cxix.  18.  "O  send  out  thy  light  and  thy  truth;  let 
them  lead  me,"  Ps.  xHii.  3, 

Q,.  9.  By  what  arguments  may  we  persuade  men  that 
are  infidels,  to  receive  the  scriptures  as  the  word  of  God? 

A.  We  may  deal  with  them  by  rational  arguments 
drawn  from  their  antiquity ;  the  heavenliness  of  the  mat- 
ter ;  the  majesty  of  the  style ;  the  harmony  of  all  the  parts, 
though  written  in  different  ages;  the  exact  accomplish- 
ment of  prophecies ;  the  sublimity  of  the  mysteries  and 
matters  contained  in  the  word ;  the  efficacy  and  power  of 
it,  in  the  conviction  and  conversion  of  multitudes ;  the 
scope  of  the  whole,  to  guide  men  to  attain  their  chief  end, 
the  glory  of  God  in  their  own  salvation ;  and  the  many 
miracles  wrought  for  the  confirmation  of  the  truth  of  the 
doctrines  contained  in  them.* 

Gl.  10.  Can  these  or  the  like  rational  arguments,  ever 
produce  a  divine  faith  1 

A.  No :  for  rational  arguments  can  only  produce  a  mere 
rational  faith,  founded  on  reason ;  but  a  divine  and  saving 
faith  rests  wholly  upon  the  divine  testimony  inherent  in 
the  word  itself;  or  upon  a  "  Thus  saith  the  Lord." 

Q,.  11.  How  is  this  inherent  testimony  discovered? 

A.  By  the  same  Spirit  of  God  that  dictated  the  word,  2 
Pet.  i.  21;  he  being  an  "Interpreter,  one  among  a  thou- 
sand," John  xvi.  13. 

*  See  Confession  of  Faith,  chap.  i.  $  5. 


16  OF   THE    HOLY    SCRIPTURES. 

Q,.  12.  What  is  it  that  will  fully  persuade  and  assure  a 
person  that  the  scriptures  are  indeed  the  word  of  God] 

A.  "  The  Spirit  of  God  bearing  witness  by,  and  with  the 
scriptures  in  the  heart  of  man,  is  alone  able  fully  to  per- 
suade it,  that  they  are  the  very  word  of  God,"  John  xvi. 

13,  14.     1  .Tohn  ii.  27* 

Q,.  13.  Whether  does  the  authority  of  the  scripture,  for 
which  it  ought  to  be  believed  and  obeyed,  depend  upon 
the  testimony  of  the  church,  or  wholly  upon  God  ! 

A.  "  Wholly  upon  God,  (who  is  truth  itself,)  the  author 
thereof;  and,  therefore,  it  is  to  be  received,  because  it  is 
the  word  of  God,"  1  John  v.  9.     1  Thess.  ii.  13.t 

Q..  14.  Why  cannot  the  authority  of  the  scriptures  de- 
pend upon  the  church  f 

A.  Because  the  true  church  of  Christ  depends,  in  its 
very  being,  on  the  scriptures ;  and  therefore  the  scriptures 
cannot  depend  upon  it,  as  to  their  authority,  Eph.  ii.  20,  22. 

Q..  15.  Are  not  the  light  of  nature,  and  the  works  of 
creation  and  providence,  sufficient  to  direct  us  how  we 
may  glorify  and  enjoy  God  1 

A.  These  "  do  so  far  manifest  the  goodness,  wisdom, 
and  power  of  God,  as  to  leave  men  inexcusable,  Rom.  ii. 

14,  15,  and  i.  19,  20;  yet  are  they  not  sufficient  to  give 
that  knowledge  of  God,  and  of  his  will,  which  is  necessary 
unto  salvation,  1  Cor.  ii.  13,  14."| 

Q,.  16.  What  makes  a  further  revelation,  than  nature's 
light,  necessary  1 

A.  The  glory  of  the  Divine  perfections,  particularly  his 
mercy,  grace,  love,  and  faithfulness,  Ps.  Ixxxv.  8,  10,  11; 
the  gross  ignorance  and  degeneracy  of  mankind,  1  Cor. 
1.  20,  21;  the  sublimeness  of  the  things  revealed,  which 
otherwise  had  never  been  known  by  men  or  angels,  John 
i.  18:  it  is  also  necessary  for  trying  the  spirits  and  doc- 
trines of  men,  and  for  unmasking  the  impostures  of  the 
devil,  1  John  iv.  1 — 3. 

Q.  17.  How  does  it  appear  that  the  scriptures  are  not 
an  imposition  upon  mankind  ! 

A.  If  the  penman  of  the  scriptures  had  inclined  to  de- 
ceive, they  would  have  accommodated  themselves  to  the 
dispositions  of  the  people  with  whom  they  conversed,  and 
connived  at  their  lusts ;  but,  on  the  contrary,  we  find  they 
faithfully  exposed  the  errors  and  vices  of  men,  and  im- 
partially set  themselves  against  every  thing  that  corrupt 
nature  is  fond  of;  and  that,  though  they  were  laid  open 
to  the  greatest  hardships  and  sufferings  for  so  doing, 
Acts  V.  29,30,31—40,41. 

Q,.  18.  What  is  the  meaning  of  the  word  [scriptures  ?] 

A.  It  signifies  writing's ;  and  the  word  of  God  is  empha- 

*  Larger  Cat.  Q.  4.  t  Confession,  chap.  i.  $  4. 

t  Confession,  chap.  i.  $  1- 


OF   THE   HOLY    SCRIPTURES.  17 

tically  so  called,  because  God  has  therein  written  to  us  the 
great  things  of  his  law  and  covenant,  Hos.  viii.  12. 

Q,.  19.  Why  was  the  word  of  God  committed  to  writing  f 

A.  "  For  the  better  preserving  and  propagating  of  the 
truth ;  and  for  the  more  sure  establishment  and  comfort 
of  the  church,  against  the  corruption  of  the  flesh,  and  the 
malice  of  Satan  and  of  the  world,  Luke  i.  3,  4.  Prov.  xxii. 
20,21."* 

Q,.  20.  How  was  the  will  of  God  made  known  to  the 
church,  before  it  was  committed  to  writing  ] 

A.  By  immediate  revelations.  Gen.  ii.  16,  17,  and  iii.  15; 
by  frequent  appearances  of  the  Son  of  God,  delighting,  be- 
forehand, to  try  on  the  human  hkeness.  Gen.  xviii.  2,  com- 
pared with  v.  3,  Judg.  xiii.  11,  compared  with  verses  18, 
19 ;  by  the  ministry  of  the  holy  angels,  Gen.  xix.  1, 15,  Heb. 
ii.  2,  and  of  the  patriarchs,  Jude,  ver.  14,  15.   Heb.  xi.  7. 

Q,.  21.  Why  are  the  scriptures  of  the  Old  and  New  Tes- 
tament called  \the  word  of  God  ?] 

A.  Because  "  all  scripture  is  given  by  inspiration  of  God," 
2  Tim.  iii.  16,  being  immediatery  indited  by  the  Holy  Ghost, 
2  Pet.  i.  21. 

Q,  22.  Why  are  they  commonly  called  the  Bible  1 

A.  The  word  Bible  signifying  a  book ;  the  holy  scrip- 
tures are  so  called  by  way  of  eminence,  because  they  are 
incomparably  the  best  of  all  books,  as  containing  the  in- 
variable grounds  of  faith  in  Christ,  for  life  eternal,  John  xx. 
31:  "These  are  written,  that  ye  might  believe  that  Jesus 
is  the  Christ,  the  Son  of  God,  and  that,  believing,  ye  might 
have  life  through  his  name." 

Q,.  23.  W^hy  are  the  holy  scriptures  called  a  [  Testament  ?] 

A.  Because  they  are  the  last  will  of  the  glorious  Testator, 
first  typically,  and  then  actually  confirmed  by  his  death, 
concerning  the  vast  legacies  therein  bequeathed  to  his 
spiritual  seed:  Heb.  ix.  16,  "Wliere  a  testament  is,  there 
must  also  of  necessity  be  the  death  of  the  Testator." 

Q,.  24.  Why  are  the  writings  of  Moses  and  the  prophets 
called  the  {Old  Testame7it  /] 

A.  Because  the  will  of  the  Testator,  Christ,  was  veiled, 
legally  dispensed,  and  typically  sealed  by  the  blood  of  sacri- 
ficed beasts,  upon  which  account  it  is  called  compara- 
tively faulty,  Heb.  viii.  7,  8 ;  and  was  therefore  to  vanish 
away,  verse  13. 

Q,.  25.  To  whom  were  the  oracles  of  God,  under  the 
Old  Testament,  committed  ! 

A.  To  the  church  of  the  Jews,  Rom.  iii.  1,  2:  "What 
advantage  hath  the  Jew  ?  Much  every  way :  chiefly,  be- 
cause unto  them  were  committed  the  oracles  of  God," 

*  Confession,  chap.  i.  ^  1. 
2* 


18  OF   THE    HOLY    SCRIPTURES. 

Q.  26.  Why  are  the  scriptures  from  Matthew  to  the  end 
of  the  Revelation,  called  the  [New  Testament  ?] 

A.  Because  they  contain  the  most  clear  and  full  revela- 
tion, and  actual  ratification  of  the  covenant  of  promise,  by 
the  death  of  Christ  the  Testator,  who  is  also  the  living  Exe- 
cutor of  his  own  testament.  Rev.  1.  18 :  "I  am  he  thathveth 
and  was  dead ;  and  behold,  I  am  alive  for  evermore."  John 
xiv.  19  :  "  Because  I  live,  ye  shall  live  also." 

Q.  27.  Will  this  New  Testament  dispensation  of  the  grace 
of  God  ever  undergo  any  other  alteration? 

A.  No :  it  will  remain  new  and  unalterable,  till  the  second 
coming  of  the  Lord  Jesus,  Mat.  xxvi.  29. 

Q.  28.  Do  the  scriptures  of  the  Old  Testament  continue 
to  be  a  rule  of  faith  and  practice  to  us  who  live  under  the 
New  ? 

A.  Yes :  because  they  are  the  record  of  God  concerning 
Christ,  as  well  as  the  scriptures  of  the  New  Testament ; 
for  all  the  prophets  prophesied  of  him ;  to  him  they  did  all 
bear  witness.  Acts  x.  43;  and  Christ  commands  all  to 
search  them,  iDecause  eternal  life  is  to  be  found  in  them, 
and  they  testify  of  him,  John  v.  39. 

Q,.  29.  How  could  the  Old  Testament  be  of  force  when 
it  was  not  confirmed  by  the  death  of  the  Testator  1 

A.  The  death  of  Christ,  the  Testator,  was  typified  in  all 
the  expiatory  sacrifices  of  that  dispensation  ;  hence  is  he 
called,  "  The  Lamb  slain  from  the  foundation  of  the  world," 
Rev.  xiii.  8. 

Q,.  30.  Is  not  that  typical  dispensation  now  quite  abo- 
lished, under  the  Kew  Testament  ] 

A.  Yes :  for  it  was  promised,  that  the  Messiah  should 
"  cause  the  sacrifice  and  the  oblation  to  cease ;"  and  ac- 
cordingly, "  Christ  being  come, — neither  by  the  blood  of 
goats  nor  calves,  but  by  his  own  blood,  he  entered  in  once 
into  the  holy  place,  having  obtained  eternal  redemption 
for  us,"  Heb.  ix.  11,  12. 

Q,.  31.  Why  was  that  ceremonial  dispensation  abolished  ? 

A.  Because  it  was  only  "  a  shadow  of  good  things  to 
come,  and  not  the  very  image  of  the  things ;"  that  is,  not 
the  very  things  themselves,  Heb.  x.  1. 

Q,.  32.  Wherein  does  the  New  Testament  excel  the 
Old] 

A.  Amongst  other  things,  it  excels  it  in  respect  of  evi- 
dence, worship,  extent,  gifts,  and  duration. 

a.  33.  Wherein  does  the  New  Testament  excel  the  Old 
in  respect  of  evidence  ? 

A.  The  Old  Testament  speaks  of  a  Messiah  to  come, 
but  the  New  presents  him  as  already  come,  John  i.  29,  41; 
The  Old  was  dark  and  cloudy,  but  the  New  clear  and  per- 
spicuous, 2  Cor.  iii.  18. 

Q,.  31.  How  does  it  excel  in  respect  of  worship .? 


OF   THE    HOLY    SCRIPTURES.  19 

A.  The  worship  of  the  Old  Testament  was  a  yoke  of 
bondage;  but  the  worship  of  the  New  is  free,  spiritual, 
and  easy,  Gal.  v.  1. 

Q,.  35.  How  does  the  New  Testament  excel  in  respect 
of  extent  ? 

A.  The  Old  was  confined  to  the  Jews,  Ps.  cxlvii.  19,  20, 
and  a  few  proselytes  among  the  Gentiles,  Ex.  xii.  48; 
but  the  New  extends  to  all  the  world,  Mark  xvi.  15;  and 
its  converts  are  vastly  more  numerous  than  under  the  old 
dispensation,  Rev.  vii.  9. 

Q,.  36.  How  does  it  excel  in  respect  of  g-ifts  ? 

A.  The  gifts  of  the  Spirit  are  more  plentiful,  and  more 
efficacious  under  the  New,  than  under  the  Old,  Acts  ii. 
17,  18. 

Q,.  37.  How  does  the  New  Testament  excel  in  respect 
of  duration  ? 

A.  The  dispensation  of  the  Old  Testament,  by  types  and 
sacrifices,  was  only  for  a  time,  Heb.  viii.  13;  but  the  dis- 
pensation of  the  New,  is  to  continue  vmalterable  to  the 
end  of  the  world,  Matt,  xxviii.  20. 

Q,.  38.  Why  are  the  scriptures  said  to  be  [the  only  rule] 
to  direct  us,  Jhow  we  may  glorify  and  enjoy  God  1 

A.  Because  none  but  God,  the  author  of  the  scriptures, 
could,  by  them,  show  the  way,  how  he  himself  is  to  be 
glorified  and  enjoyed  by  fallen  sinners  of  mankind,  Mic. 
vi.  6—9.  Matt.  xi.  25—28. 

Q,.  39.  Although  the  light  of  nature,  or  natural  reason, 
should  not  be  the  only  rule,  yet  may  it  not  be  admitted  as 
a  sufficient  rule,  to  direct  us  how  to  glorify  and  enjoy  God  1 

A.  By  no  means ;  because  of  its  utter  incapacity  to  give 
the  smallest  discovery  of  Christ,  the  Mediator  of  the  new 
covenant,  1  Cor.  ii.  14,  who  is  the  only  way  of  salvation 
for  lost  sinners  of  Adam's  family,  John  xiv,  6. 

d.  40.  Is  it  enough  to  assert,  that  the  word  of  God  is 
the  p7'incipal  rule  to  direct  us  1 

A.  No :  because  this  would  leave  room  to  conceive  of 
another  rule,  beside  the  scriptures,  which,  though  it  might 
not  be  called  the  principal  one,  yet  might  be  in  itself  abun- 
dantly good  and  sufficient  for  directing  sinners  to  their 
chief  end ;  which  is  false,  and  contrary  to  scripture,  Luke 
xvi.  29,  31.  Isa.  viii.  20.  Acts  iv.  12. 

Q,.  41.  Wherein  consists  the  perfection  of  the  scriptures  1 

A.  It  consists  in  this,  that,  "  the  whole  counsel  of  God, 
concerning  all  things  necessary  for  his  own  glory,  man's 
salvation,  faith  and  life,  is  either  expressly  set  down  in 
scripture,  or  by  good  and  necessary  consequence  may^be 
deduced  from  scripture,  2  Tim.  iii.  15 — 17.  Gal.  i.  8,  9."* 

a.  42.  Are  plain  and  necessary  scripture  consequences 

*  Confession,  chap.  i.  §  G. 


20 


OF   THE   HOLY   SCRIPTURES. 


to  be  admitted  as  a  part  of  the  rule,  as  well  as  express 
scriptures  1 

A.  Yes :  as  is  evident  from  the  instance  of  our  Lord,  in 
proving  tlie  doctrine  of  the  resurrection  against  the  Sad- 
ducees,  Matt.  xxii.  31,  32.  "  As  touching  the  resurrection 
of  the  dead,  have  ye  not  read  that  which  was  spoken  unto 
you  by  God,  saying,  I  am  the  God  of  Abraham,  the  God 
of  Isaac,  and  the  God  of  Jacob  ]  God  is  not  the  God  of 
the  dead,  but  of  the  living." 

Q.  43.  Are  the  scriptures  a  clear  and  perspicuous  rule  1 

A.  All  things  necessary  to  be  known,  believed,  and  ob- 
served for  salvation,  are  so  clearly  laid  down  in  one  place 
of  scripture  or  another,  that  every  one,  in  the  due  use  of 
ordinary  means,  may  attain  to  a  sufficient  understanding 
of  them,  Ps.  cxix.  105,  130.* 

Q..  44.  Are  human  and  unwritten  traditions,  how  an- 
cient soever,  to  be  admitted  as  a  part  of  the  rule  1 

A.  No  :  all  human  traditions  are  to  be  examined  by  the 
scriptures ;  and,  "  if  they  speak  not  according  to  this 
word,  it  is  because  there  is  no  light  in  them,"  Isa.  viii.  20. 

d.  45.  Can  the  heathens,  by  all  the  helps  they  have, 
without  revelation,  attain  to  such  a  knowledge  of  God, 
and  his  will,  as  is  necessary  to  salvation  ] 

A.  By  no  means :  for  they  are  declared  to  be  "  without 
God,  and  without  hope  in  the  world,"  Eph.  ii.  12.  "  And 
where  there  is  no  vision,  the  people  perish,"  Prov.  xxix. 
18;  there  being  "no  other  name  under  heaven,  giv'en 
among  men,  whereby  we  must  be  saved,"  but  that  of 
Jesus,  Acts  iv.  12. 

Q,.  46.  Is  the  Ught  within  men,  or  the  Spirit  without  the 
word,  which  is  pretended  to  by  the  (Quakers,  and  other 
enthusiasts,  to  be  used  as  any  rule  for  our  direction  ? 

A.  No :  because  whatever  light  or  spirit  is  pretended  to, 
without  the  word,  it  is  but  darkness,  delusion,  and  a  spirit 
of  error,  1  John  iv.  1,  6. 

Q,.  47.  In  what  language  were  the  scriptures  originally 
written  1 

A.  The  Old  Testament  was  written  originally  in  Hehreiv^ 
and  the  New  Testament  in  Greek. 

Q,.  48.  Why  ought  the  scriptures  to  be  translated  into 
the  vulgar  language  of  every  nation  where  they  come ! 

A.  Because  sinners  of  mankind  have  a  right  to,  and  in- 
terest in  the  scriptures,  Prov.  viii.  4,;  and  are  commanded, 
in  the  fear  of  God,  to  read  and  search  them,  John  v.  39. 

Q,.  49.  Who  is  the  supreme  judge,  in  whose  sentence 
we  are  to  rest  in  determining  all  controversies  of  religion, 
and  examining  the  decrees  and  doctrines  of  men  1 

*  Confession,  chap.  i.  $  7. 


OF  THE   SCOPE   OF  THE   SCRIPTURES.  21 

A.  "  No  other  but  the  Holy  Spirit  speaking  in  the  scrip- 
ture," Matt.  xxii.  29.    Acts  xxviii.  25  * 

Q,.  50.  Why  are  the  books  called  the  Apocrypha  to  be 
rejected  as  no  part  of  the  canon  of  scripture? 

A.  Because  they  were  not  written  in  the  original  lan- 
guage of  the  Old  Testament;  nor  acknowledged  for  scrip- 
ture by  the  Jews,  to  whom  the  oracles  of  God  were  coni- 
mitted;  and  have  nothing  of  that  impress  of  majesty,  holi- 
ness, and  efficacy,  which  shines  so  conspicuously  in  the 
scriptures  of  the  Old  and  New  Testaments ;  and  because 
they  were  written  after  Malachi,  whose  book  is  called,  the 
end  of  the  Prophets ;  and  contain  many  false  things,  con- 
tradictory and  heretical. 

Q,.  51.  Wherein  consists  the  incomparable  excellency 
and  usefulness  of  the  scriptures? 

A.  They  are  the  well  flirnished  dispensatory  of  all  sov- 
ereign remedies,  Ps.  cvii.  20;  the  rich  magazine  of  all 
true  comfort,  Rom.  xv.  4 ;  the  complete  armoury  of  all  spi- 
ritual weapons,  Eph.  vi.  13—18;  and  the  unerring  com- 
pass to  guide  to  the  haven  of  glory,  2  Pet.  i.  19. 


Quest.  3.    What  do  the  scriptures  principally  teach  7 
Ans.  The  scriptures    principally  teach,   what  man  is 

to  believe  concerning  God,  and  what  duty  God  requires 

of  man. 

Q,.  1.  What  is  it  [to  believe]  what  the  scriptures  teach  T 

A.  It  is  to  assent  and  give  credit  to  the  truths  thereof, 
because  of  the  authority  of  God,  whose  word  the  scrip- 
tures are,  John  iii.  33.  "  He  that  hath  received  his  testi- 
mony, hath  set  to  his  seal  that  God  is  true." 

Q..  2.  Are  we  to  beheve  nothing  in  point  of  faith,  and  do 
nothing  in  point  of  duty,  but  what  we  are  taught  in  the 
scripture  ? 

A.  No :  because  the  scripture  is  the  only  book  in  the 
world  of  divine  authority;  and  the  revealed  will  and  com- 
mand of  God  therein,  being  so  exceeding  broad,  nothing 
is  incumbent  on  us  to  believe  and  do,  but  what  is  either 
directly,  or  consequentially  prescribed  in  it,  Isa.  viii.  20. 

Q,.  3.  Why  are  the  scriptures  said  [principally]  to  teach 
matters  of  faith  and  practice  ? 

A.  Because  though  all  things  revealed  in  the  scripture 
be  equally  true,  yet  every  thing  in  it  is  not  equally  neces- 
sary to  salvation,  1  Cor.  vii.  12,  13. 

*  See  Confession,  chap.  i.  $  10. 


22  OP   THE    SCOPE    OF   THE   SCRIPTURES. 

Q,.  4.  What  is  the  order  of  doctrine  laid  down  in  this 
question  1 

A.  Faith  or  believing  is  made  the  foundation  of  duty,  or 
obedience;  and  not  our  obedience,  or  duty,  the  founda- 
tion of  our  faith,  Tit.  iii.  8. 

Q,.  5.  Why  are  the  things  to  be  believed,  set  before  the 
things  to  be  practised  ? 

A.  To  distinguish  between  the  order  of  things  in  the 
covenant  of  grace,  from  what  they  were  in  innocency,  in 
the  covenant  of  w^orks,  Gal.  iii.  12. 

Q.  6.  What  was  the  order  of  things  in  the  covenant  of 
works  ] 

A.  Doing,  or  perfect  obedience  to  the  law,  was  the  foun- 
dation of  the  promised  privilege  of  life  :  "  The  man  which 
doeth  these  things,  shall  live  by  them,"  Rom.  x.  5. 

Q,.  7.  Is  this  order  inverted  in  the  covenant  of  grace,  or 
gospel  revelation] 

A.  Yes :  the  promise  is  to  be  believed,  and  the  promised 
privilege,  namely,  life,  must  be  freely  received ;  and  upon 
this  follows  our  olDcdience  to  the  law,  from  gratitude  and 
love,  Jer.  xxxi.  18,  19. 

d.  8.  How  does  it  appear  that  this  is  the  order  of  gospel 
doctrine  ] 

A.  Because  this  is  the  order  that  God  laid,  in  delivering 
the  law  at  Mount  Sinai ;  the  foundation  of  faith  is  first  laid 
in  these  words  of  the  preface,  "  I  am  the  Lord  thy  God," 
&.C.,  which  is  the  sum  and  substance  of  the  covenant  of 
grace;  and  then  follow  the  Ten  Commandments,  which 
are,  as  it  were,  grafted  upon  this  grant  of  sovereign  grace 
and  love,  Ex.  xx.  2 — 18. 

Q,.  9.  Is  this  the  order  of  doctrine  laid  down  in  the  stan- 
dards of  the  church  of  Scotland  ? 

A.  Yes :  as  appears  from  this  Ansiver  to  that  Question 
in  the  Shorter  Catechism,  "  What  doth  the  preface  to  the 
ten  commandments  teach  us?"  The  Answer  is,  "That 
because  God  is  the  Lord,  and  our  God,  and  Redeemer ; 
therefore  we  are  bound  to  keep  all  his  commandments."* 

Q,.  10.  Are  we  then  to  keep  the  commandments,  that 
God  may  become  our  God? 

A.  No :  for  this  were  to  slide  into  a  covenant  of  works ; 
but  we  are  to  keep  them,  because  he  is  our  God,  accord- 
ing to  the  tenor  of  the  covenant  of  grace;  Ps,  xlv.  11,  in 
metre, — "  Because  he  is  thy  Lord,  do  thou  him  worship 
reverently." 

Q,.  11.  Why  do  men  naturally  think,  that  upon  their 
doing  certain  acts,  God  will  be  their  God  ? 

A.  Because  of  the  natural  bias  of  the  heart  of  man,  to  the 

*  See  also  Confession,  chap.  xvi.  $  2.    Larger  Catechism,  Q.  101,  104. 


OF  THE  SCOPE  OF  THE  SCRIPTURES.  23 

order  in  the  covenant  of  works,  do^  and  live,  Rom.  ix.  32, 
and  chap.  x.  3. 

Qi.  12.  Does  not  this  order  make  void  the  law,  or  weaken 
our  obligation  to  the  duties  of  it  ] 

A.  By  no  means;  but  rather  establishes  the  law,  and 
settles  our  obligation  to  duty  upon  its  proper  foundation, 
Rom.  iii.  31.  "Do  we  then  make  void  the  law  through 
faith  1   God  forbid :  yea,  we  establish  the  law." 

Q,.  13.  How  is  this  order  of  doctrine  further  evinced] 

A.  From  the  method  of  doctrine  observed  by  the  apostle 
Paul,  who  tells  us,  that  all  true  gospel  obedience  is  the 
obedience  of  faith,  Rom.  xvi.  26.  And  accordingly  in  his 
epistles,  he  first  lays  down  the  doctrine  of  faith  to  be  be- 
lieved ;  and,  upon  that  foundation,  proceeds  to  inculcate 
the  duties  that  are  to  be  practised. 

Q.  14.  Does  gospel  obedience  interest  us  in  God,  as  our 
Godi 

A.  No :  but  it  is  a  fruit  and  evidence  of  our  interest  in 
him,  1  John  ii.  3,  5. 

Q,.  15.  Is  there  any  danger  of  inverting  this  order,  and 
of  making  duty  done  by  us,  the  foundation  of  believing  the 
Lord  to  be  our  God  1 

A.  There  is  exceedingly  great  danger ;  for  it  is  the  very 
soul  of  Popery.  By  inverting  this  order,  they  were  led 
back  to  a  covenant  of  works,  and  the  doctrine  of  the  merit 
of  good  works,  which  is  the  foundation  of  the  whole  Anti- 
christian  superstructure. 

Q..  16.  Do  not  we  find  frequently  in  scripture,  a  reward 
promised  to  good  works,  Ps.  cxix.  1.  "In  keeping  of  thy 
commandments  there  is  a  great  reward:"  Ps.  Iviii.  11. 
"  Verily  there  is  a  reward  to  the  righteous "?" 

A.  True  ;  but  this  is  a  reward  of  grace,  not  of  debt :  the 
man  that  is  rewarded,  must  be  a  believer  in  Christ,  whose 
person  is  first  accepted,  through  his  union  to  Christ  by 
faith,  and  the  imputation  of  his  righteousness,  before  any 
of  his  works  or  duties  can  be  accepted,  Eph.  i.  6.  Gen. 
iv.  4. 

Q,.  17.  What  may  be  said  of  the  works  of  a  man  that  has 
no  faith  T 

A.  They  are  dead  works,  and  so  cannot  please  a  living 
God.  An  evil  tree  cannot  bring  forth  good  fruit.  Matt.  vii. 
18 :  and  without  Christ,  and  union  with  him,  we  can  do 
nothing,  John  xv.  4,  5. 

a.  18.  What  is  to  be  thought  of  those  who  inculcate 
moral  duties,  without  discovering  the  necessity  of  the  new 
birth  and  union  with  Christ  by  faith,  as  the  spring  of  all 
acceptable  obedience  ] 

A.  They  are  foolish  builders,  laying  their  foundation  on 
the  sand,  perverting  the  gospel  of  Christ ;  against  whom 


24  OF   THE    NATURE    AND    PERFECTIONS 

the  apostle  denounces  an  awful  doom,  Gal.  i.  9  :  "  If  any 
man  preach  any  other  gospel  unto  you  than  that  ye  have 
received,  let  him  be  accursed." 


Quest.  4.   What  is  God  ? 

Ans.  God  is  a  Spirit,  infinite,  eternal,  and  unchange- 
able, in  his  being,  wisdom,  power,  holiness,  justice,  good- 
ness, and  truth. 

Op  the  Nature  and  Perfections  of  God  in  general. 

Q,.  1.  What  is  the  first  fundamental  truth  to  be  believed, 
and  upon  which  all  other  truths  depend  1 

A.  That  God  is  ;  or  that  there  is  a  God,  Heb.  ix.  6.  "  He 
that  Cometh  unto  God,  must  believe  that  he  is." 

Q,.  2.  Is  this  fundamental  truth  known  by  the  light  of 
natural  reason  ] 

A.  Yes  :  as  the  apostle  declares,  Rom.  i.  20.  "  The  in- 
visible things  of  God,  from  the  creation  of  the  world,  are 
clearly  seen,  being  understood  by  the  things  that  are  made ; 
even  his  eternal  power  and  Godhead." 

Q,.  3.  In  what  volumes  has  God  discovered  the  Joiow- 
ledge  of  himself  to  all  mankind? 

A.  In  the  great  volumes  of  creation  and  providence ; 
which  he  opens  to  all  tlie  world. 

Q,.  4.  What  says  the  volume  of  Creation  as  to  the  being- 
of a  God? 

A.  All  creatures  in  general,  and  every  creature  in  par- 
ticular, say  that  God  "  made  us,  and  not  we  ourselves," 
Ps.  c.  3. 

Q,.  5.  What  says  the  volume  of  Providence  ? 

A.  It  says,  that  the  same  God  who  gave  us  being,  up- 
holds us  therein ;  and  governs  us  to  the  end  for  which  he 
made  us,  Heb.  i,  3. 

Q,.  6.  Is  not  every  man's  own  being,  a  convincing  evi- 
dence that  there  is  a  God  ] 

A.  Yes :  for,  "  in  him  we  live,  move,  and  have  our  being." 
No  man  can  have  any  hand  in  his  own  formation  in  the 
womb,  Ps.  cxxxix.  15,  16;  nor  can  he  add  a  cubit  unto  his 
stature,  or  make  one  hair  of  his  head  either  white  or  black, 
Matt.  vi.  27;  and  v.  36. 

Q,.  7.  Though  the  works  of  creation  and  providence 
declare  that  God  is,  can  they  also  tell  us  ivhat  God  is  1 

A.  They  afford  us  some  dark  glimpses  of  his  eternal 
power,  wisdom,  greatness,  and  goodness ;  but  it  is  only 
by  and  through  the  scriptures  of  truth,  set  home  on  the 
soul  by  his  Spirit,  that  we  can  attain  the  saving  know- 


OP   GOD    IN   GENERAL.  25 

ledge  of  God,  and  of  his  perfections,  John  v.  39.  2  Pet.  i. 
19.     Rom.  XV.  4. 

Q,.  8.  Who  is  it  that  reveals  God  to  the  sons  of  men  in 
the  word  ] 

A.  Christ,  the  eternal  Son  of  God :  "  No  man  hath  seen 
God  at  any  time,  the  only  begotten  Son,  which  is  in  the 
bosom  of  the  Father,  he  hath  declared  him,"  John  i.  18. 

Q,.  9.  What  account  of  himself,  has  God  given  us  in  the 
scriptures  ? 

A.  There  are  three  short,  but  comprehensive  descrip- 
tions which  he  has  given  of  himself  there;  (1.)  That  God 
is  light,  1  John  i.  5.  (2.)  That  God  is  love,  1  John  iv.  8, 
16.     (3.)  That  God  is  a  Spirit,  John  iv.  24. 

Q.  10.  Why  is  God  said  to  be  hght  ? 

A.  Because  of  his  infinite  purity  and  omniscience,  Hab. 
i.  13.  Heb.  iv.  13;  and  because  he  is  the  fountain  and 
father  of  all  light,  whether  material,  natural,  gracious,  or 
glorious,  James  i.  17. 

0,-11.  Why  is  God  said  to  be  lovel 

A.  Because,  according  to  the  manifestation  he  has  made 
of  himself  in  Christ,  love  is  the  reigning  excellency  of  his 
nature,  which  gives  a  dye  or  tincture  to  all  his  other  per- 
fections, in  their  egress,  or  exercise  about  the  salvation  of 
sinners,  of  mankind,  John  iii.  16.     1  John  iv.  8 — 10. 

Q,.  12.  Why  is  he  said  to  be  [a  Spirit  /] 

A.  Because  he  is  necessarily  and  essentially  a  living 
intelligent  substance;  incorruptible,  incorporeal,  without 
flesh,  or  bones,  or  bodily  parts,  Luke  xxiv.  39. 

Q,.  13.  How  far  does  God  transcend  all  created  spirits'? 

A.  He  is  as  infinitely  above  the  being  of  all  created  spi- 
rits, as  he  is  above  the  conception  of  all  intelligent  crea- 
tures. Job  xxxvii.  23 :  "  Touching  the  Almighty,  we  can- 
not find  him  out." 

Q..  14.  Since  God  is  a  most  simple  and  pure  Spirit,  why 
are  bodily  parts,  such  as  eyes,  ears,  hands,  face,  and  the 
like,  ascribed  to  him  in  scripture '? 

A.  Such  figurative  expressions  ought  not  to  be  under- 
stood in  their  literal  sense,  but  according  to  the  true  scope 
and  intent  of  them ;  which  is  to  set  forth  some  acts  and 
perfections  of  the  divine  nature,  to  which  these  members 
of  the  body  bear  some  faint  resemblance.  Thus,  when  eyes 
and  ears  are  ascribed  to  God,  they  signify  his  omni- 
science; hands  are  designed  to  denote  his  power;  and 
his  face,  the  manifestation  of  his  favour :  and  in  this  light, 
other  metaphors  of  like  nature,  when  applied  to  God, 
ought  to  be  explained, 

d.  15.  Is  it  lawful  to  form  any  external  image  of  God 
with  the  hand,  or  any  internal  imaginary  idea  of  him  in 
the  fancy  ? 

Part  I.— 3 


2G 


OP  THE  NATURE  AND  PERFECTIONS 


A.  It  is  absolutely  unlawful  and  idolatrous ;  condemned 
in  the  second  commandment,  and  other  scriptures,  Deut. 
iv.  12,  15.  Rom.  i.  23.  Man  cannot  form  an  imaginary 
idea  of  his  own  soul  or  spirit,  far  less  of  Him  who  is  the 
Father  of  spirits. 

Q,.  IG.  What  may  we  learn  from  God's  being  a  spirit? 

A.  To  worship  him  in  spirit  and  in  truth,  John  iv.  24. 

Q.  17.  What  is  it  to  worship  him  in  spirit  and  in  truth? 

A.  It  is  to  worship  him,  from  a  real  and  saving  know- 
ledge of  what  he  is  in  Christ  to  lost  sinners  of  manldnd, 
John  xvii.  3. 

Q,.  18.  Is  it  possible  for  man  to  attain  the  real  and  saving 
knowledge  of  God  ? 

A.  Although  neither  men  nor  angels  can  have  a  com- 
prehensive knowledge  of  God,  Job  xi.  7 — 9 ;  yet,  besides 
the  speculative  and  merely  rational  knowledge  of  him, 
which  men  have,  and  may  have  much  of,  by  the  light  of 
nature,  a  saving  and  satisfying  knowledge  of  him  is  at- 
tainable, and  is  promised  in  the  word,  Jer.  xxiv.  7.  "I 
will  give  them  a  heart  to  know  me,  that  I  am  the  Lord." 
AndJohn  vi.  45.  "It  is  written  in  the  prophets,  They 
shall  be  all  taught  of  God." 

Q,.  19.  W^herein  consists  the  saving  knowledge  of  God? 

A.  It  is  like  the  white  stone  and  new  name,  which  no 
man  knows  but  he  that  receives  it.  Rev.  ii.  17;  and  he  that 
attains  it,  cannot  make  language  of  it,  but  silently  admires 
what  he  cannot  comprehend:  only,  there  is  no  saving 
knowledge  of  God,  but  in  and  through  Christ  the  Saviour, 
2  Cor.  ivT  6. 

Q,.  20.  What  is  the  language  of  the  soul  that  sees  God, 
and  knows  him  savingly  in  Christ  ? 

A.  It  is  like  that  of  Moses,  Ex.  xv.  11:  "Who  is  like 
imto  thee,  O  Lord? — who  is  like  unto  thee,  glorious  in 
holiness,  fearful  in  praises,  doing  wonders?"  Or  that  of 
the  Psalmist,  Ps.  xlviii.  14 :  "  This  God  is  our  God  for  ever 
and  ever  :  he  will  be  our  guide  even  unto  death." 

Q..  21.  What  are  the  rays  of  divine  glory  in  the  face  of 
Jesus  Christ,  by  which  we  come  to  know  God  savingly  ? 

A.  They  are  the  attributes  and  perfections  of  his  nature, 
by  which  he  is  pleased  to  manifest  himself;  such  as,  that 
he  is  [inlinite,  eternal,  and  unchangeable,  in  his  being, 
wisdom,  power,  holiness,  justice,  goodness,  and  truth.] 

Q..  22.  Are  these  attributes  of  God,  distinct  things  from 
God  himself,  or  the  divine  essence  ? 

A.  By  no  means;  for,  whatever  is  in  God,  is  God  him" 
self;  and  therefore  the  infinity  of  all  perfection,  is  insepa- 
ral)le  from  the  divine  essence. 

U.  23.  Are  the  divine  attributes  separable  from  one 
another,  so  as  that  which  is  infinite  should  not  be  eternal, 


OF   GOD   IN   GENERAL.  27 

and  that  which  is  infinite  and  eternal,  should  not  be  un- 
changeable, and  so  of  the  rest  ? 

A.  All  perfections  whatsoever  being  inseparable  from 
God,  must  also  be  inseparable  fi^om  one  another ;  for 
though  we,  through  weakness,  must  think  and  speak  of 
them  separately,  yet  all  of  them  taken  together,  are, 
properly  speaking,  but  the  one  infinite  perfection  of  the 
divine  nature,  which  cannot  be  separated  from  it,  without 
granting  that  God  is  not  infinitely  perfect,  which  would  be 
the  height  of  blasphemy  to  suppose. 

Q,.  24.  Why  are  the  perfections  of  God  called  his 
attributes  ? 

A.  Because  they  are  attributed  or  ascribed  to  him, 
as  the  essential  properties  of  his  nature,  1  Chron.  xxix. 
11. 

Q,.  25.  How  are  the  attributes  of  God  commonly 
divided  1 

A.  Into  incommunicable  and  communicable. 

Q,.  26.  What  are  the  incommunicable  attributes  of  God, 
mentioned  in  the  Ansioer  ? 

A.  His  infinity,  eternity,  and  unchangeableness. 

Q,.  27.  Why  called  incommunicable  T 

A.  Because  there  is  not  the  least  re^iemblance  of  them  to 
be  found  among  the  creatures. 

Q..  28.  What  are  the  attributes  that  are  called  com- 
municable 1 

A.  They  are  being,  wisdom,  pow(T,  holiness,  justice, 
goodness,  and  truth. 

Q,.  29.  Why  called  communicable  1 

A.  Because  there  is  some  faint  resemblance  or  similitude 
of  them  to  be  found  among  the  creatures,  namely,  angels, 
and  saints :  hence  are  they  proposed  in  scripture  for  our 
imitation,  Ps.  xi.  6  :  "  The  righteous  Lord  loveth  right- 
eousness."— 1  Pet.  i.  16.     "  Be  ye  holy,  for  I  am  holy." 

Q,.  30.  Can  these  communicable  attributes  be  ascribed 
to  any  creature,  as  they  are  in  God  ] 

A.  No :  for  they  are  in  God,  infinitely,  eternally,  and 
unchangeably ;  he  is  infinite,  eternal,  and  unchangeable  in 
his  being;  infinite,  eternal,  and  unchangeable  in  his 
wisdom,  and  so  on  of  the  rest,  which  would  be  blasphemy 
to  affirm  of  any  creature  :  hence  it  is  said,  Matt.  xix.  17, 
*'  There  is  none  good  but  one,  that  is  God :" — none  infi- 
nitely, eternally,  and  unchangeably  good,  but  he  only. 


OF  GOD'S  INFINITY. 

Q,.  1.  What  is  it  for  God  to  be  [infinite .?] 
A.  It  is  to  be  absolutely  without  all  bounds  or  limits  in 
his  being  and  perfections.  Job  xi.  7 — 9. 


28  OF  god's  infinity. 

Q,.  2.  What  does  the  infinity  of  God  imply  in  it? 

A.  His  incomprehensibleness,  immensity,  and  omnipre- 
sence. 

Q,.  3.  What  is  it  for  God  to  be  incomprehensible  1 

A.  It  is  infinitely  to  transcend  the  most  enlarged  capa- 
city of  men  or  angels,  as  to  his  being  and  perfections,  Ps. 
cxlv.  3.  Job  xxxvi.  26. 

Q,.  4.  Wliat  is  the  immensity  of  God  1 

A.  As  it  includes  his  omnipresence,  it  is  that  perfection 
of  his  natm'e,  by  which  he  is  every  where  present  with  all 
and  every  one  of  his  creatures  ;  and  infinitely  exceeds  all 
their  limits  and  boundaries,  1  Kings  viii.  27. 

d.  5.  What  is  the  difference  between  the  omnipresence 
and  immensity  of  God  1 

A.  The  omnipresence  of  God  is  included  in  his  immen- 
sity, and  though  not  separable  therefrom,  yet  may  be  con- 
ceived as  having  a  respect  to  created  substances,  with 
every  one  of  which  he  is  intimately  present ;  whereas  his 
immensity  extends  infinitely  beyond  the  boundaries  of  all 
created  substance,  2  Chron.  vi.  8. 

Q,.  6.  Is  God  every  where  present  only  as  to  his  know- 
ledge and  power  T 

A.  He  is  every  where  present  also  as  to  his  essence  or 
being,  as  is  evident  from  Jer.  xxiii,  23,  24. 

Q.  7.  How  may  this  be  evinced  also  from  reason  1 

A.  Reason  teaches  us  that  no  creature  can  subsist  by 
itself,  without  the  presence  of  God  to  uphold  it  in  its  being 
and  operation.  Acts  xvii.  28 :  "In  him  we  live,  and  move, 
and  have  our  being." 

Q,.  8.  How  is  God  present  with  the  church  here  on 
earth  1 

A.  He  is  present,  with  the  church  visible,  by  the  ordi- 
nances and  symbols  of  his  institution,  Ex.  xx.  24 ;  and 
with  the  church  invisible,  or  believers,  by  the  inhabitation 
and  operation  of  his  Holy  Spirit,  Ezek.  xxxvi.  27. 

Q,.  9.  How  is  he  present  in  heaven  1 

A.  By  the  most  bright  and  immediate  displays  of  his 
glory ;  all  the  inhabitants  of  the  upper  sanctuary  seeing 
him  as  he  is,  and  enjoying  him  without  interruption 
for  ever,  1  John  iii.  2.  Ps.  xvi.  11. 

Q,.  10.  How  is  he  present  in  hellT 

A.  In  a  way  of  tremendous  power  and  justice,  uphold- 
ing the  damned  in  their  being,  that  they  may  lie  under  the 
strokes  of  his  vindictive  wrath  for  evermore,  Ps.  xc.  11. 
Matt.  XXV.  46. 

Q,.  11.  What  may  we  learn  from  God's  omnipresence] 

A.  That  no  alliiction  or  temptation  can  befall  the  saints 
without  his  knowledge  and  sympathy,  Isa.  xliii.  2. 


OF  god's  eternity.  29 


OF  GOD'S  ETERNITY. 

Q,.  1.  What  is  the  difference  between  time  and  eternity? 

A.  Time  has  a  continual  succession,  the  former  time 
passing  away,  and  another  succeeding ;  but  eternity  is  an 
inhnite  immutable  duration. 

Q,.  2.  What  is  it  for  God  to  be  [eternal  ?] 

A.  It  is  that  perfection  of  his  nature,  by  which  he  con- 
tinually exists,  without  any  beginning,  end,  or  succes- 
sion of  time. 

Q.  3.  How  do  you  prove  that  God  is  without  beginning  ? 

A.  From  Ps.  xc.  2,  "  Before  the  mountains  were  brought 
forth,  or  ever  thou  hadst  formed  the  earth  and  the  world, 
even  from  everlasting  to  everlasting  thou  art  God ;"  that 
is,  since  thou  didst  exist  before  the  mountains  were  brought 
forth,  or  before  the  beginning  of  time,  thou  art  absolutely 
eternal. 

Q.  4.  How  do  you  prove  that  God  is  without  end? 

A.  From  Ps.  cii.  12,  27,  "  Thou,  O  Lord,  shalt  endure 
for  ever, — and  thy  years  shall  have  no  end;"  for  that 
which  had  no  beginning  of  duration,  can  never  have  an 
end  of  it,  but  must  always  necessarily  exist. 

Qi.  5.  How  do  you  prove  that  he  is  without  succession 
of  time  3 

A.  From  Ps.  xc.  4,  "  A  thousand  years  are  in  thy  sight 
but  as  yesterday  when  it  is  past :"  and  2  Pet.  iii.  8,  "  One 
day  is  with  the  Lord  as  a  thousand  years,  and  a  thousand 
years  as  one  day."  He  does  not  only  always  remain  in 
being,  but  is  always  the  same  in  that  being,  Ps.  cii.  27. 

Q,.  6.  What  is  the  difference  between  God's  eternity, 
and  the  eternity  of  angels  and  the  souls  of  men  ? 

A.  God's  eternity  is  essential,  absolute,  and  independent, 
without  beginning,  as  well  as  without  end ;  but  the  eter- 
nity of  angels,  and  of  the  souls  of  men,  is  quite  of  another 
nature;  for,  as  they  had  a  beginning,  so  their  duration 
admits  of  a  succession,  as  long  as  time  lasts :  and  though 
they  shall  never  have  an  end,  yet  this  eternity  of  theirs  is 
not  necessary  and  essential  to  their  nature,  but  flows  from 
the  will  and  power  of  God ;  who,  if  he  pleased,  could 
bring  them  to  an  end,  as  well  as  he  gave  them  a  beginning. 

Q.  7.  What  use  should  the  wicked  make  of  God's  eter- 
nity] 

A.  It  should  be  matter  of  the  greatest  terror  to  them 
while  they  continue  in  their  wickedness ;  for,  in  this  case, 
God  will  be  their  eternal  foe,  and  will  punish  them  with 
everlasting  destruction,  2  Thess.  i.  9. 

a.  8.  What  use  should  the  godly,  or  believers  in  Christ, 
make  of  it  ]  «  ^ 


3U  OF  god's  unchangeableness. 

A.  They  should  improve  it  as  matter  of  unspeakable 
comfort ;  because  their  God,  being  the  eternal  God,  will 
therefore  be  the  strength  of  their  heart,  and  their  portion 
for  ever,  Ps.  Ixxiii.  26. 


OF  GOD'S  UNCHANGEABLENESS. 

Q,.  1.  What  do  you  understand  by  God's  being  [un- 
changeable /] 

A.  His  most  perfect  constancy,  by  which  he  is  infinitely 
free  from  any  actual  or  possible  change,  and  is  always  the 
same. 

Q,.  2.  How  is  God's  unchangeableness  proved  from 
scripture  1 

A.  From  Mai.  iii.  6,  "  I  am  the  Lord,  I  change  not ;"  and 
James  i.  17 — "  The  Father  of  hghts,  with  whom  is  no  va- 
riableness, neither  shadow  of  turning." 

Q,.  3.  How  may  it  be  proved  from  reason  1 

A.  Reason  teaches,  that  if  God  did  change,  it  behoved 
either  to  be  to  the  better,  or  to  the  worse ;  neither  of  which 
is  consistent  with  his  absolute  perfection.  Matt.  v.  48. 

Q,.  4.  Can  any  creature  be  unchangeable  in  its  nature  ? 

A.  No :  because  every  creature  depends  uppn  God  for 
being  and  operation.  Acts  xvii.  28. 

Q..  5.  Are  not  holy  angels,  and  glorified  saints,  unchange- 
able ] 

A.  They  are  in  a  state  of  unchangeable  happiness,  Eph. 
i.  10 ;  but  this  is  owing  to  sovereign  grace,  and  not  to  their 
own  natures,  Rom.  vi.  23. 

Q,.  6.  Did  creation  make  any  change  in  God  1 

A.  It  made  a  change  in  the  creature,  from  nothing  to 
being;  but  none  in  God,  because  his  will  and  power  to 
create  were  the  same  from  eternity. 

Q,.  7.  How  is  God  unchangeable,  when  he  is  sometimes 
said  in  scripture  to  repent,  as  in  Gen.  vi.  6.  Jonah  iii.  10? 

A.  When,  in  these  or  the  Uke  places,  he  is  said  to  repent, 
it  imports  only  an  alteration  of  his  way,  or  outward  con- 
duct, according  to  his  infallible  foresight,  but  no  change 
of  his  mind  or  will,  Job  xxiii,  13. 

Q,.  8.  What  may  we  learn  from  God's  unchangeable- 
ness 1 

A.  That  he  will  accomplish  his  promise,  Micah  vii.  20 ; 

rest  in  his  love,  Zeph.  iii.  17 ;  and  finish  the  good  work 

which  he  has  begun  in  the  soul,  Phil.  i.  6. 

Q.  9.  In  what  Ts  God  infinite,  eternal,  and  unchangeable  ] 

A.  [In  his  being,  wisdom,  power,  holiness,  justice,  good- 

ness,  and  truth.]" 


OF  god's  wisdom.  31 


OF  GOD'S  BEING. 


Gl.  1.  What  is  understood  by  God's  [being-?] 

A.  It  is  what  is  usually  called  his  essence. 

Q,.  2.  What  is  the  divine  essence  1 

A.  It  is  the  glorious  and  transcendent  nature  of  God,  by 
which  he  is  infinitely  blessed  in  himself,  and  comprehended 
by  none  beside  himself. 

Q,.  3.  What  is  the  highest  perfection  of  being-? 

A.  That  to  which  nothing  can  be  added,  and  from  which 
nothing  can  be  taken,  and  w^hich  is  independent  of  all 
things  else,  Job  xxxv.  6 — 8. 

Q,.  4.  Can  being  itself,  or  being  in  a  proper  and  strict 
sense,  be  attributed  to  any,  but  God  only  ? 

A.  No :  for  though  the  heavens  and  the  earth,  angels  and 
men,  have  a  being ;  yet  there  is  no  infinite,  eternal,  and 
unchangeable  being,  but  God  only.  It  is  God  alone  that 
can  say,  I  AM,  Ex.  iii.  14. 

Q,.  5.  What  is  the  import  of  that  name,  I  AM  1 

A.  It  is  of  the  same  import  with  the  name  Jehovah  :  as 
if  he  had  said,  I  am  being  itself,  the  author  and  fountain 
of  all  beings  in  heaven  or  earth. 

Q.  6.  What  are  all  other  beings,  in  comparison  wath  the 
being  of  God ! 

A."  All  other  beings  are  but  created,  contingent,  and 
shadowy  beings,  if  compared  with  his,  who  spoke  them 
into  being,  Ps.  xxxiii.  6,  9. 

Q..  7.  What  says  God  concerning  those  that  are  taken 
up  with  created  beings,  without  ever  reflecting  upon  the 
supreme,  infinite,  and  eternal  Being  1 

A.  That  they  are  brutish  among  the  people ;  fools,  des- 
titute of  wisdom,  Ps.  xciv.  8 ;  more  brutish  than  the  ox 
that  knoweth  his  owner,  Isa.  i.  3. 

Q.  8.  Are  not  all  created  beings,  with  their  perfections, 
originally  in  God,  and  from  him  ] 

A.  Yes ;  as  is  evident  from  the  unanswerable  reasoning 
of  the  Spirit  of  God,  Ps.  xciv.  9,  10:— "He  that  planted 
the  ear,  shall  he  not  hear  ]  He  that  formed  the  eye,  shall 
he  not  seel — He  that  teacheth  man  knowledge,  shall  not 
he  know]" 
Q,.  9.  What  may  we  learn  from  God's  being  ? 
A.  That  as  he  gave  being  to  all  the  creatures,  so  he  will 
give  being  to  all  his  promises,  in  their  full  accomplishment, 
Ex.  vi.  3. 


OF  GOD'S  WISDOM. 

Q,.  1.  Is  not  omniscience,  or  infinite  knowledge  and  un- 
derstanding, inseparably  connected  with  infinite  [wisdom  ?l 


32 


OF   GOD  S    WISDOM. 


A.  Yes :  "  For  the  Lord  is  a  God  of  knowledge,  by  him 
actions  are  weighed,"  1  Sam.  ii.  3. 

Q,.  2.  What  is  God's  omniscience  1 

A.  It  is  that  perfection  of  his  nature,  by  which  he  knows 
all  things  most  perfectly  in  himself,  by  one  eternal  act, 
Acts  XV.  18. 

Q..  3.  How  do  you  prove  from  scripture  that  he  knows 
all  things  1 

A.  From  1  John  iii.  20 :  "  God  is  greater  than  our  heart, 
and  knoweth  all  things." 

Q,.  4.  How  does  God's  omniscience  appear  from  reason  1 

A.  He  who  made  ail  things,  cannot  but  know  and  com- 
prehend his  own  workmanship,  Ps.  xciv.  9. 

Q,.  5.  How  does  it  appear  that  he  has  a  perfect  know- 
ledge of  intelligent  creatures'? 

A.  If  he  did  not  perfectly  know  them,  and  their  actions, 
he  could  not  be  their  supreme  governor  and  judge,  Heb. 
iv.  13. 

Q,.  6.  What  is  the  object  of  the  divine  knowledge  or 
omniscience  J 

A.  God  himself,  Matt.  xi.  27,  and  all  other  things  what- 
soever, John  xxi.  17. 

Q.  7.  How  is  it  evident,  that  God  has  a  most  perfect 
knowledge  of  himself,  and  his  own  glorious  excellencies  ? 

A.  Because  otherwise  his  understanding  w^ould  not  be 
infinite,  as  it  is  asserted  to  be,  Ps.  cxlvii.  5,  in  regard  all 
other  objects,  beside  himself,  are  but  finite. 

Q,.  8.  is  the  knowledge  of  God  absolutely  independent 
upon  the  creature  1 

A.  It  is  so  independent  upon  the  creature,  "  as  nothing 
is  to  him  contingent  or  uncertain,"  Acts  xv.  18.  Ezek.  xi.  5.* 

Q,.  9.  How  does  it  appear,  that  God  has  a  certain  and 
infiillible  knowledge  of  contingent  actions,  or  of  such 
things  as  seem  casual  and  accidental  to  us  1 

A.  It  appears  from  this,  that  future  events,  which  depend 
upon  the  freedom  of  man's  will,  or  upon  second  causes, 
are  expressly  foretold  in  scripture,  and,  therefore,  certainly 
foreknown  by  God;  such  as,  Joseph's  preferment,  and 
Israel's  oppression  in  Egypt ;  Ahab's  death,  though  by  an 
arrow  shot  at  a  venture';  Gaesar's  decree,  that  all  the  world 
should  be  taxed,  bringing  about  Christ's  birth  at  Beth- 
lehem ;  and  many  other  instances. 

Q.  10.  How  does  God  know  things  that  are  only  pos- 
sible 1 

A.  He  knows  them  in  his  power,  which  could  easily 
bring  them  to  pass  if  he  had  so  decreed,  Matt.  xix.  26. 

il.  1 1.  How  does  he  know  things  future,  or  such  as  ac- 
tually come  to  pass  in  time  1 

*  Confession,  chap,  ii-  $  2. 


OF  god's  wisdom.  33 

A.  He  knows  them  not  only  in  his  power,  as  able  to 
effect  them ;  but  in  his  will,  as  determining  their  futurition, 
or  after-existence,  Gen.  xvii.  21. 

Q,.  12.  Is  God's  knowledge  of  things  general  or  partic- 
ular? 

A.  It  is  a  particular  knowledge  of  every  individual  crea- 
ture, and  every  circumstance  about  it,  Ps.  cxxxix.  2.  Matt. 
X.  29,  30. 

Q,.  13.  Is  there  any  succession  in  his  knowledge,  or  does 
he  know  one  thing  before  another  ] 

A.  As  there  is  no  succession  in  his  essence,  so  there  is 
none  in  his  knowledge;  he  knows  all  things  eternally, 
infallibly,  and  immutably,  by  one  single  act  of  his  infinite 
understanding,  Heb.  iv.  13:  "All  things  are  naked  and 
opened,  unto  the  eyes  of  him  with  whom  we  have  to  do." 

Q.,  14.  What  conception  may  we  have  of  the  difference 
between  the  infinite  knowledge  and  wisdom  of  God  ] 

A.  His  infinite  knowledge  comprehends  all  things  in 
heaven  and  earth,  by  one  intuitive  glance  of  his  infinite 
mind ;  but  his  infinite  wisdom  directs  these  things  to  the 
proper  ends,  for  which  he  gave  them  their  being,  Rom. 
xi.  36. 

Q,.  15.  How  does  the  wisdom  of  God  appear  in  the  work 
of  creation "? 

A.  It  appears  in  the  excellent  order,  beauty,  and  har- 
mony that  are  to  be  seen  in  all  parts  of  the  creation,  Ps. 
xix.  1 — 7 ;  in  the  subserviency  of  one  thing  to  another, 
Hos.  ii.  21,  22;  the  tendency  of  the  whole,  to  manifest  the 
glory  of  God,  Rev.  iv.  11;  and  calculate  also  for  the  good 
of  man  as  his  pecuhar  favourite,  Ps.  cxv.  16. 

Q,.  16.  How  does  the  wisdom  of  God  appear  in  the 
works  of  providence  1 

A.  In  adjusting  the  whole  of  his  administrations  accord- 
ing to  the  plan  laid  in  his  infinite  mind  from  eternity ;  or 
his  most  judicious  and  regular  putting  his  counsels  into 
execution,  Ps.  xxxiii.  10,  11. 

Gl.  17.  How  does  the  wisdom  of  God  shine  in  the  work 
of  redemption  1 

A.  In  making  an  honourable  egress  and  vent  for  his 
mercy  and  love  to  sinners  of  mankind,  in  the  way  of  sat- 
isfying his  justice  to  the  full,  by  the  obedience  and  death 
of  the  blessed  Surety,  Rom.  v.  21. 

Q.  18.  What  encouragement  ought  we  to  take  from  the 
wisdom  of  God  ? 

A.  That  he  will  make  all  things  work  together  for  our 
good,  Rom.  viii.  28 ;  and  that  no  plot  can  be  so  deeply  laid 
for  our  ruin,  but  his  wisdom  can  easily  frustrate  and  dis- 
appoint, Job  V.  13. 


34 


OP   GOD  S    POWER. 


OF  GOD'S  POWER. 


Q,.  I.  What  is  the  [potver]  of  God  ]      ^  ^ 

A.  It  is  that  essential  perfection  of  his  nature,  by  which 
he  can  do  whatsoever  he  pleases,  in  heaven  and  earth,  in 
the  seas,  and  all  deep  places,  Ps.  cxxxv.  6. 

Q,.  2.  What  is  the  object  of  divine  power,  or  to  what 
does  it  extend  1 

A.  To  all  thing's  possible,  though  hmited,  by  his  will,  to 
those  things  only  which  he  has  decreed  to  be  done.  Matt, 
xxvi.  53,  54. 

Q.  3.  Is  it  any  impeachment  of  God's  omnipotence,  that 
he  cannot  lie,  cannot  deny  himself? 

A.  By  no  means ;  for,  on  the  contrary,  God  is  therefore 
omnipotent,  because  it  is  impossible  for  him  to  do  evil  or 
depart  from  the  infinite  rectitude  of  his  own  will,  1  Sam. 
XV.  29 :  "  The  strength  of  Israel  will  not  lie." 

Q,  4.  In  what  does  God  manifest  his  infinite  power? 

A.  In  creation,  providence,  and  redemption. 

Q.  5.  How  is  the  power  of  God  manifested  in  creation  ? 

A.  In  calling  "  those  things  that  be  not  as  though  they 
were,"  Rom.  iv.  7 ;  without  the  assistance  or  instrumen- 
tality of  any  whosoever,  Isa.  xliv.  24. 

Q.  6.  How  is  it  displayed  in  the  conduct  of  providence  1 

A.  In  upholding  and  preserving  all  his  creatures  from 
sinking  into  their  original  nothing,  Heb.  i.  3;  and,  partic- 
ularly, in  protecting  and  defending  his  church,  in  midst  of 
all  the  dangers  and  enemies,  with  which  it  is  surrounded, 
Matt.  xvi.  18. 

Q,.  7.  How  is  the  power  of  God  illustrated  in  the  glori- 
ous work  of  redemption  ] 

A.  By  laying  the  chief  corner-stone  thereof,  in  the  union 
of  the  human" nature  to  the  person  of  the  Son  of  God; 
supporting  him  under  the  inconceivable  load  of  divine 
wrath,  for" our  sins,  and  spoiling  principalities  and  powers 
in  that  very  nature  which  Satan  had  vanquished  at  first; 
hence  he  is  called  "  the  power  of  God,"  1  Cor.  i.  24  ;  "  the 
arm  of  the  Lord,"  Isa,  liii.  1;  and  "the  man  of  his  right 
hand,"  Ps.  Ixxx.  17. 

Q,.  8.  How  is  the  power  of  God  denied  or  abused  by 
men'? 

A.  By  limiting  it,  as  Israel  did,  Ps.  Ixxviii.  19 ;  by  trust- 
ing more  to  an  arm  of  flesh,  than  to  the  arm  of  God,  Jer. 
xvii.  5 ;  and  by  fearing  the  wrath  of  man  more  than  the 
displeasure  of  God,  Isa.  li.  12,  13. 

C|.  9.  What  improvement  may  faith  make  of  the  power 
of  a  promising  God  T 

A.  It  can  fasten  upon  it,  for  the  performance  of  his  gra- 
cious word,  Rom.  iv.  20,  21;  for  resisting  and  conquering 


OF  god's  holiness.  35 

sin,  Satan,  and  the  world,  saying,  "  If  God  be  for  us,  who 
can  be  against  us?"  Rom,  viii,  31;  and  for  the  practice  of 
any  commanded  duty,  however  difficult,  saying,  "  I  can 
do  all  things  through  Christ  who  strengtheneth  me,"  Phil, 
iv.  13. 

OF  GOD'S  HOLINESS. 

Q,.  1.  What  is  the  [holiness]  of  God '? 

A.  It  is  that  essential  rectitude  or  integrity  of  his  nature, 
by  which  he  infinitely  delights  in  his  own  purity,  and  in 
every  thing  agreeable  to  his  will,  Hab.  i.  13;  and  has  a 
perfect  hatred  and  abhorrence  of  every  thing  contrary  to 
it,  Jer.  xliv.  4. 

Q,.  2.  Is  God  necessarily  holy  1 

A.  Holiness  is  as  necessary  to  him  as  his  being :  he  is 
as  necessarily  holy,  as  he  is  necessarily  God :  "  Who  shall 
not  fear  thee,  O  Lord  ! — for  thou  only  art  holy,"  Rev.  xv.  4. 

Q,.  3.  What  peculiar  honour  does  God  put  upon  his  own 
holiness  ] 

A.  He  singles  it  out  as  the  attribute  to  swear  by,  for  the 
accomplishment  of  his  promises  and  threatenings,  Ps. 
Ixxxix.  35 :  "  Once  have  I  sworn  by  my  holiness,  that  I 
will  not  lie  unto  David." 

Ql.  4.  Are  finite  creatures  able  to  behold  the  brightness 
of  God's  holiness  J 

A.  No :  for  when  the  angels  themselves  view  his  infinite 
holiness,  as  manifested  in  Christ,  they  are  represented  as 
covering  their  faces  with  their  wings,  Isa.  vi.  2. 

Q,.  5.  How  are  sinners  of  mankind  made  partakers  of 
his  holiness  T 

A.  By  regenerating  grace,  and  spiritual  ingraftment  into 
the  second  Adam,  John  xv.  4,  5 ;  by  faith's  improvement 
of  the  great  and  precious  promises,  2  Pet.  i.  4 ;  and  by 
beholding  the  glory  of  this  attribute,  as  it  shines  in  the 
person  and  sufferings  of  the  Son  of  God,  presented  to  our 
view  in  the  glass  of  the  gospel  revelation,  2  Cor.  v.  21. 

Q,.  6.  Does  every  thing  pertaining  to  God,  bear  the 
stamp  and  impress  of  his  holiness  ? 

A.  Yes:  he  is  holy  in  all  his  ivorks,  Ps.  cxlv.  17;  his 
word  is  holy,  Rom.  i.  2 ;  his  covenant  or  promise  is  holy, 
Ps.  cv.  42 ;  his  Sabbath  is  holy,  Isa.  Iviii.  13  ;  his  people  are 
holy,  chap.  Ixii.  12;  his  ministering  spirits  are  the  holy 
angels.  Rev.  xiv.  10;  and  the  place  where  he  dwells,  is 
the  high  and  holy  place,  Isa.  Ivii.  15. 

O.  7.  In  what  did  the  holiness  of  God  appear  in  the  crea- 
tion of  man  1 

A.  In  making  him  upright,  Eccl.  vii.  29,  afler  his  own 
image.  Gen.  i.  27;  and  writing  a  law  upon  his  heart,  which 
was  the  transcript  of  his  hohness,  Rom.  vii.  12. 


36  OF  god's  justice. 

Q,.  8.  How  lias  God  discovered  his  holiness  in  his  provi- 
dential procedure  1 

A.  In  not  sparing  the  angels  who  sinned;  and  in  the 
visible  and  remarkable  judgments,  which  he  has  inflicted 
upon  notorious  offenders  in  this  life,  2  Pet.  ii.  4 — 6. 

Q..  9.  What  was  the  highest  display  of  God's  holiness, 
and  detestation  of  sin] 

A.  His  hiding  his  face  from  his  own  beloved  Son,  as 
bearing  our  iniquity,  Matt,  xxvii.  46. 

Q..  lb.  What  is  the  greatest  opposite  of  the  holiness  of 
God? 

A.  vSin:  therefore  called  that  abominable  thing  which 
God  hates,  Jer.  xliv.  4. 

Q.  1 1.  How  does  God  hate  sin] 

A.  He  hates  it  necessarily,  and  with  a  "  perfect  hatred," 
Ps.  V.  4—6. 

Q.  12.  Since  God  thus  hates  sin,  how  does  his  permis- 
sion of  it  consist  with  his  hohness] 

A.  It  fully  consists  with  it,  because  his  permission  of  sin 
has  no  influence  upon  the  commission  of  it,  which  entirely 
flows  from  the  free  will  of  the  sinner,  James  i.  13,  14.  Be- 
sides, God  thereby  takes  occasion  to  give  a  brighter  display 
of  his  holiness  and  detestation  of  sin,  than  though  Adam 
had  continued  in  innocence  ;  when  he  spared  not  his  own 
Son,  but  gave  him  unto  death  on  account  of  it,  Rom. 
viii.  32. 

(i.  13.  What  improvement  ought  we  to  make  of  the 
holiness  of  God  ] 

A.  To  "give  thanks  at  the  remembrance  of  his  holi- 
ness," Ps.  XXX.  4;  to  proclaim  the  glory  of  it,  Ex.  xv.  11; 
and  to  study  holiness  in  all  manner  of  conversation,  1 
Pet.  i.  15. 

Q,.  14.  How  may  we  know  if  we  have  suitable  im- 
pressions of  God's  holiness] 

A.  If  we  stand  in  awe  to  offend  him.  Gen.  xxxix.  9; 
and  have  an  habitual  desire  after  more  conformity  to  him, 
1  John  iii.  3. 


OF  GOD'S  JUSTICE. 

Q.  1.  What  is  the  [justice]  of  God] 

A.  It  is  that  essential  attribute  of  his  nature,  by  which 
he  is  infinitely  righteous  and  equal  in  himself,  and  in  all 
his  ways  tow.'irds  his  creatures,  Deut.  xxxii.  4. 

Q,.  2.  How  may  the  justice  of  God  be  considered] 

A.  Either  as  it  relates  to  himself,  or  to  rational  creatures. 

Q.  3.  What  is  God's  justice  as  it  relates  to  himself? 

A.  It  is  his  making  his  own  glory  the  fixed  and  invari- 
able rule  of  the  whole  of  his  procedure,  Isa.  xlii.  8. 


OF   GOD  S    JUSTICE.  67 

Q,.  4.  What  is  God's  justice  in  relation  to  rational  crea- 
tures ] 

A.  It  is  his  righteous  government  of  them,  according  to 
their  nature,  and  the  law  he  has  given  them,  Rom.  ii.  12, 
14,  15. 

Q,.  5.  How  is  it  usually  distinguished? 

A.  Into  legislative  and  distributive  justice. 

Q,.  6.  What  is  leg-islative  justice  ? 

A.  It  is  his  giving  most  holy,  just,  and  good  laws  to 
rational  creatures,  commanding  and  forbidding  them,  what 
is  lit  for  them  to  do,  or  forbear,  Isa.  xxxiii.  22. 

Q,.  7.  Has  man  a  power  to  give  obedience  to  these  laws  "J 

A.  He  once  had  power,  but  by  the  fall  has  lost  it,  Rom. 
iii.  23. 

Q,.  8.  How  does  it  consist  with  the  justice  of  God  to 
demand  that  obedience,  which  man  has  not  power  to  give  ? 

A.  God  cannot  lose  his  right  to  demand  obedience  to 
his  laws,  though  man  has  lost  his  power  to  give  it ;  espe- 
cially as  man's  inability  was  contracted  by  his  own  volun- 
tary apostasy  and  rebellion,  Eccl.  vii.  29 :  "  Lo,  this  only 
have  I  ibund,  that  God  hath  made  man  upright ;  but  they 
have  sought  out  many  inventions." 

Q..  9.  What  is  God's  distributive  justice  ? 

A.  It  is  his  constant  will,  to  render  to  rational  creatures 
their  due,  according  to  law,  without  respect  to  persons, 
Jobxxxiv.  11.    1  Pet.  1.  17. 

Q..  10.  What  are  the  laws  according  to  which  God  will 
distribute  justice  among  men  1 

A.  They  are  two :  the  law  of  works,  and  the  law  of  faith. 

Q,.  11.  Where  are  they  mentioned  ] 

A.  In  Rom.  iii.  27:  "  Where  is  boasting,  then  ]  It  is  ex- 
cluded. By  what  law  ]  of  works  ]  Nay  :  but  by  the  law  of 
faith." 

Q.  12.  What  is  understood  by  the  law  of  works,  and  the 
law  of  faith  J 

A.  By  the  law  of  w^orks,  is  understood  the  covenant  of 
works;  and  by  the  law  of  faith,  the  covenant  of  grace. 

Q,.  13.  What  is  due  to  the  sinner,  in  justice,  according  to 
the  law  of  works  1 

A.  Death  and  the  curse;  which  include  all  wo  and 
misery,  in  time,  and  through  eternity,  Rom.  vi.  23.  Gal. 
iii.  10. 

Q.  14.  What  is  the  sinner's  due  according  to  the  law  of 
faith  ] 

A.  Acquittance  and  acceptance,  on  account  of  the 
surety-righteousness  imputed  to  him,  and  apprehended 
by  faith,  Rom.  iii.  24,  and  viii.  1. 

Q.  15.  Is  God  just  in  dealing  thus  with  the  ungodly  sin- 
ner, who  believes  in  Christ  ] 

A.  Yes :  his  righteousness  is  declared  in  so  doing,  Rom. 

Part  I. — 4 


38  OF  god's  justice. 

iii.  25,  26 :  "  Whom  God  hath  set  forth  for  a  propitiation, 
throunh  faith  in  his  blood,  to  declare  his  righteousness, — 
that  he  niigiit  be  just,  and  the  justitier  of  him  who  beiieveth 
in  Jesus." 

d.  16.  Does  God  reward  the  sincere,  though  imperfect 
obedience  of  his  people  to  the  law,  as  a  rule  of  life  ] 

A.  In  keeping  of  his  commandments  there  is  indeed 
great  reward,  Ps.  xix.  11;  but  then  this  reward  is  entirely 
of  free  grace,  and  not  of  debt,  Rom.  iv.  4, 5 :  it  is  not  on  ac- 
count of  any  worth  in  their  obedience,  Ps.  cxv.  1;  but  only 
on  account  of  what  Christ  has  merited,  by  his  obedience 
to  the  death,  1  Pet.  ii.  5. 

Q..  17.  How  is  this  kind  of  justice  called? 

A.  Remunerative  or  rewarding  justice,  Ps.  Iviii.  11: 
"  Verily,  there  is  a  reward  for  the  righteous." 

Q,.  18.  Is  not  God's  taking  vengeance  on  transgressors, 
a  righteous  act  of  justice? 

A.  Yes ;  for  "  every  transgression  and  disobedience  re- 
ceives a  just  recompense  of  reward,"  Heb.  ii.  2.  "  It  is  a 
righteous  thing  to  recompense  tribulation  to  them  that 
trouble  you,"  2  Thess.  i.  6.  Hence  says  the  same  apostle, 
Rom.  iii.  5,  6, — "Is  God  unrighteous  who  taketh  ven- 
geance] God  forbid:  for  then  how  shall  God  judge  the 
w^orld  1" 

Q,.  19.  How  is  this  justice  of  God  called? 

A.  Vindictive  or  punishing  justice.  Acts  xxviii.  4. 

Q..  20.  What  is  vindictive  justice? 

A.  It  is  God's  inflicting  the  punishment  upon  sin,  which 
is  threatened  in  the  law,"Gen.  ii.  17,  Ezek.  xviii.  4. 

Q,  21.  Could  God,  of  his  own  free  will,  have  pardoned 
sin  without  a  satisfaction  to  his  justice '.' 

A.  No :  for  he  has  declared,  "  that  in  forgiving  iniquity, 
transgression  and  sin,"  he  "  will  by  no  means  clear  the 
guilty;"  namely,  without  a  satisfaction,  Ex.  xxxiv,  7. 

CI.  22.  How  do  you  prove,  that  vindictive,  or  punishing 
justice,  is  essential  to  God? 

A.  From  the  infinite  holiness  of  God,  who  cannot  but 
hate,  and  consequently  punish  sin,  Hab.  i.  12,  13;  from  his 
faithfulness  in  the  threatening,  Gen.  ii.  17;  Ps.  xcV'.  11; 
from  the  remarkable  judgments  that  have  been  inflicted 
on  sinners  in  this  life,  Jude,  verse  5,  7;  and  from  the  suffer- 
ings and  death  of  God's  only  begotten  Son,  whom  he 
would  surely  have  spared,  if  there  had  been  any  other 
possible  way  of  pardonins:  sin,  but  throuijh  his  satisfaction, 
M a  tt.  XX vi .  42.    2  Cor.  v.^  2 1 . 

Q..  23.  What  improvement  ought  we  to  make  of  the 
justice  of  God,  as  glorified  by  the  satisfactory  death  of 
his  own  Son  ? 

A.  To  plead  the  perfect  and  full  satisfaction  of  it  by  the 
Surety,  as  the  honourable  channel,  in  which  w^e  expect  all 


OF  god's  goodness.  39 

mercy  and  grace  to  flow  plentifully  to  us,  as  the  Psalmist 
did,  Ps.  XXV.  11:  "For  thy  name's  sake,  O  Lord,  pardon 
mine  iniquity,  for  it  is  great." 


OF  GOD'S  GOODNESS. 

Q,.  1.  What  is  the  [g-oodness]  of  God? 

A.  It  is  that  essential  property  of  his  nature,  by  which 
he  is  infinitely  good  in  himself"  and  the  author  and  foun- 
tain of  all  good  to  others,  Ps.  cxix.  68. 

Q,.  2.  How  may  the  goodness  of  God  be  distinguished] 

A.  Into  his  absolute  and  relative  goodness. 

Q,.  3.  What  is  his  absolute  goodness  ] 

A.  It  is  the  essential  goodness  of  his  nature,  without 
considering  it  in  relation  to  the  creatures,  Matt.  xix.  17 : 
*'  There  is  none  good  but  one,  that  is,  God." 

Q,.  4.  What  is  his  relative  goodness  1 

A.  It  is  the  relation  that  his  goodness  bears  to  the  crea- 
tures; both  in  the  propensity  of  his  nature  to  do  them 
good,  Ex.  xxxiii.  19,  and  in  the  actual  manifestation  and 
communication  of  the  blessings  of  his  bounty  to  them,  in 
creation,  providence,  and  redemption,  chap,  xxxiv. 
6,7. 

Q,.  5.  How  is  the  goodness  of  God  manifested  in  the 
work  of  creation  in  general  ? 

A.  In  giving  being  to  his  creatures,  when  he  stood  in  no 
need  of  them,  being  infinitely  happy  in  himself,  though  no 
creature  had  ever  been  made,  Ps.  xvi.  2 ;  and  in  making 
all  things  very  good,  Gen.  i.  81. 

Q,.  6.  How  is  the  goodness  of  God  displayed  in  the 
creation  of  man  in  particular  ] 

A.  In  making  him  after  his  own  image ;  furnishing  the 
world  with  such  a  variety  of  creatures  for  his  use ;  giving 
him  dominion  over  them.  Gen.  i.  27,  28 ;  and  in  entering 
into  covenant  with  him,  chap.  ii.  16,  17. 

Q..  7.  How  is  the  goodness  of  God  manifested  in  his 
providence  1 

A.  In  preserving  his  creatures,  and  making  bountiful 
provision  for  them,  Ps.  cxlv.  9,  15,  16. 

Q,.  8.  How  is  this  goodness  distinguished  ] 

A.  Into  common  and  special  goodness. 

Q,.  9.  What  is  his  common  goodness  ? 

A.  His  dispensing  the  good  things  of  this  life,  promiscu- 
ously among  his  creatures.  Matt.  v.  45 :  "  He  maketh  his 
sun  to  rise  on  the  evil  and  on  the  good,  and  sendeth  rain 
on  the  just  and  on  the  unjust." 

Q,.  10.  Is  God  good  even  to  the  wicked  who  are  his 
enemies  1 

A.  Yes ;  for  he  not  only  provides  for  them,  "  filling  their 


40  OF  god's  goodness. 

hearts  with  food  and  gladness,"  Acts  xiv.  17;  but  exer- 
cises long-suffering  patience  towards  them,  Neh.  ix.  17; 
and  affords  such  of  them  as  are  within  the  visible  church, 
the  means  of  salvation.  Acts  xiii.  26. 

Q,.  1 1,  What  is  the  special  goodness  of  God  ? 

A.  It  is  his  distinguishing  love  to  a  certain  number  of 
mankind  lost,  manifested  in  their  redemption  through 
Christ,  Rev.  v.  9. 

Q..  12.  In  what  does  the  goodness  of  God  appear  in  the 
work  of  redemption  ] 

A.  Both  in  the  contrivance  and  execution  of  it. 

Q,.  13.  How  does  ihe  goodness  of  God  appear  in  the 
contrivance  of  redemption  ] 

A.  In  remembering  us  in  our  low  state,  Ps.  cxxxvi.  23 ; 
laying  our  help  on  his  own  Son,  the  mighty  One,  Ps. 
Ixxxix.  19  ;  and  in  setting  him  up  as  a  new  covenant  head 
from  everlasting,  Prov.  viii.  23. 

Q,.  14.  How  does  it  appear  in  the  execution  of  our 
redemption  1 

A.  In  sending  his  Son  to  assume  our  nature,  and  thus 
to  fulfil  all  righteousness  for  us,  John  iii.  16,  Jer.  xxiii.  6 ; 
and  on  the  foundation  of  that  righteousness,  giving  us 
grace  and  glory,  and  every  good  thing,  from  a  cup  of  cold 
water,  to  a  seat  with  him  on  his  throne,  Ps.  Ixxxiv.  11. 
Rev.  iii.  21. 

Q,.  15.  What  are  the  streams  in  which  the  special  good- 
ness of  God  flows  out? 

A.  In  the  streams  of  love,  grace  and  mercy,  according 
to  his  name,  Ex.  xxxiv.  6,— •'  the  Lord,  the  Lord  God, 
merciful  and  gracious,"  &c. 

GL  16.  What  is  the  difference  between  the  love,  grace, 
and  mercy  of  God] 

A.  They  are  much  the  same,  only  love  considers  the 
sinner  simply  as  God's  creature ;  grace  views  him  as  ill- 
deserving;  and  mercy,  through  a  satisfaction,  respects 
him  as  in  misery. 

Q.  17.  Who  are  the  objects  of  God's  special  good- 
ness] 

A.  His  chosen  ones,  Ps.  cvi.  4,  5 :  "  O  visit  me  with  thy 
salvation,  that  I  may  see  the  good  of  thy  chosen." 

Gl.  18.  Can  this  special  goodness  of  God  be  expressed 
in  words] 

A.  No  ;  for  "  Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  him,"  1  Cor.  ii.  9.  And 
Ps.  xxxi.  19.  "O!  how  great  is  thy  goodness,  which  thou 
hast  laid  up  for  them  that  fear  thee." 

Q,.  19.  Where  is  this  goodness  of  God  laid  up  ? 

A.  It  is  laid  up  in  Christ,  who  has  received  the  gifts  of 
God's  goodness  for  men,  Ps.  Ixviii.  18 :  "  When  he  ascend- 


OP  god's  truth.  41 

ed  up  on  high,  he — gave  gifts  unto  men,"  Eph.  iv.  8 ;  and 
therefore,  God  has  made  him  most  blessed  for  ever,  Ps. 
xxi.  6. 

Q,.  20.  How  is  this  goodness  laid  out  and  brought  near 
to  us) 

A.  It  is  laid  out  in  the  exceeding  great  and  precious 
promises,  2  Pet.  i.  4 ;  and  brought  near  in  the  full,  free, 
and  unhampered  offer  of  the  gospel,  Mark  xvi.  15. 

Q,.  21.  How  are  we  savingly  interested  in  all  this  good- 
ness? 

A.  By  faith,  receiving  and  resting  upon  Christ  alone  for 
salvation,  as  he  is  freely  offered  in  the  gospel,  John  i.  12. 
1  Cor.  iii.  22,  23. 

Q,.  22.  What  are  the  properties  of  this  goodness  ? 

A.  It  is  seasonable  goodness,  Heb.  iv.  16;  it  is  soul- 
satisfying,  Ps.  cvii.  9 ;  and  it  is  immutable  and  everlast- 
ing, Ps.  Hi.  1. 

Gt.  23.  What  improvement  ought  we  to  make  of  the 
goodness  of  God ] 

A.  We  ought  to  "  praise  the  Lord  for  his  goodness,  and 
for  his  wonderful  works  to  the  children  of  men,"  Ps.  cvii. 
8 ;  to  be  influenced  to  repentance  from  the  consideration 
of  his  goodness,  Rom.  ii.  4 ;  and  to  imitate  God  in  it,  Heb. 
xiii.  16. 


OF  GOD'S  TRUTH. 

a.  1.  What  is  the  [truth]  of  God? 

A.  It  is  that  essential  perfection  of  his  nature,  by  which 
he  cannot  but  fulfil  and  accomplish  whatever  he  has 
spoken ;  or  do  as  he  has  said.  Num.  xxiii.  19. 

Q.  2.  What  is  it  that  this  perfection  of  God  has  a  special 
relation  to  I 

A.  To  the  revelation  of  his  will  in  his  word :  hence  the 
whole  scripture  is  infallible  truth ;  "  one  jot,  or  one  tittle, 
shall  in  no  wise  pass  therefrom,  till  all  be  fulfilled,"  Matt. 
V.  18.  For,  "  the  word  of  the  Lord  endureth  for  ever,"  1 
Pet.  i.  25. 

Q,.  3.  What  is  God's  truth,  as  respecting  his  word,  com- 
monly called  ? 

A.  His  faithfulness,  or  veracity,  Heb.  x.  23:  "He  is 
faithful  that  promised." 

Q.  4.  To  what  is  the  truth  or  faithfulness  of  God  op- 
posed ? 

A.  To  all  change  of  mind.  Job  xxiii.  13:  "  He  is  in  one 
mind,  and  who  can  turn  him  V  and  to  all  lying  and  dis- 
simulation, Heb.  vi.  18:  "  It  is  impossible  for  God  to  lie." 

Q.  5.  Can  there  be  any  inconsistency  in  his  words  ] 

4* 


42  OF  god's  truth. 

A.  No :  for  truth  always  hangs  with  itself,  and  he  "  keep- 
eth  truth  for  ever,"  Ps.  cxlvi.  6. 

Q,.  6.  Can  he  possibly  forget  what  he  has  said  1 

A.  No,  surely ;  for  "  he  will  ever  be  mindful  of  his  cove- 
nant," Ps.  cxi.  5. 

Q,.  7.  In  what  is  the  truth  or  faithfulness  of  God  mani- 
fested ] 

A.  In  the  exact  accomplishment  of  his  promises,  Josh. 
xxiii.  14;  and  the  certain  execution  of  his  threatenings, 
Zech.  i.  6- 

Q..  8.  How  do  we  give  God  the  honour  of  his  truth  and 
faithfulness  ? 

A.  By  faith,  which  sets  to  the  seal  that  God  is  true,  John 
iii.  33 ;  and  judges  him  faithful  who  hath  promised,  Heb. 
xi.  11. 

Q,.  9.  By  what  sin  is  this  attribute  of  God  most  dishon- 
oured 1 

A.  By  the  sin  of  unbelief,  which  makes  God  a  liar,  be- 
cause it  believes  not  "the  record  that  God  gave  of  his 
Son,"  1  John  v.  10. 

Q,.  10.  What  record  does  God  give  of  his  Son  1 

A.  "  This  is  the  record,  that  God  hath  given  to  us  eter- 
nal hfe,  and  this  life  is  in  his  Son,"  1  John  v.  II. 

Q,.  11.  To  whom  is  this  record  given? 

A.  To  all  the  hearers  of  the  gospel,  as  a  ground  of  faith : 
Mark  xvi.  15:  "Go  ye  into  all  the  world,  and  preach  the 
gospel  to  every  creature :"  Acts  ii.  39 :  "  The  promise  is 
imto  you,  and  to  your  children,  and  to  all  that  are  afar  off, 
even  as  many  as  the  Lord  our  God  shall  call." 

Q,.  12.  How  does  it  appear  that  this  record  is  given  as  a 
ground  of  faith,  to  all  the  hearers  of  the  gospel ! 

A.  If  it  were  not  so,  it  were  impossible  that  unbelievers, 
under  the  gospel,  could  make  God  a  liar ;  for  if  they  have 
no  concern  in  this  record,  and  are  not  bound  to  believe  it 
with  application  to  themselves,  their  rejecting  of  it  could 
not  be  their  sin ;  because  "  where  no  law  is,  there  is  no 
transgression,"  Rom.  iv.  15. 

Q,.  13.  If  the  record,  or  promise  of  the  God  of  truth,  be 
made  to  every  one  of  the  hearers  of  the  gospel,  is  he  not, 
in  that  case,  obliged  to  fulfil  it  to  every  one  1 

A.  By  no  means :  because  the  unbeliever  wilfully  rejects 
the  promise,  and  will  have  no  benefit  by  it,  Ps.  Ixxxi. 
10—13. 

Q,.  14.  By  what  example,  in  scripture,  may  this  be  illus- 
trated 1 

A.  By  the  example  of  the  promise  of  Canaan,  made  in- 
definitely to  all  Israel  who  came  out  of  Egypt,  Ex.  vi.  6, 
8;  yet  many  of  them  "  could  not  enter  in  because  of  un- 
belief," Heb.  iii.  19 :  even  so,  the  promise  of  eternal  life  is 
made  to  all  the  hearers  of  the  gospel ;  yet  many  of  them 


OF  THE   UNITY   OF  GOD.  43 

come  short  of  it,  because  "  the  word  preached  doth  not 
profit  them,  not  being  mixed  with  faith  in  them  that  hear 
it,"  Heb.  iv.  1,2. 

Q,.  15.  What  then  is  the  deplorable  case  of  unbelievers 
under  the  gospel? 

A.  They  are  condemned  already,  and  "  the  wrath  of 
God  abideth  on  them,"  Johniii.  18,36. 

Q,.  16.  What  improvement  ought  we  to  make  of  the 
truth  and  faithfulness  of  God  ] 

A.  We  ought  to  choose  the  way  of  truth,  Ps.  cxix.  30 ; 
walk  in  it,  3  John,  ver.  4 ;  bear  witness  for  it  before  the 
world,  Heb.  x.  23 ;  praise  God  for  his  truth,  Ps.  cxxxviii. 
2 ;  and  trust  him  on  his  word,  without  staggering  at  the 
promise  through  unbelief,  Rom.  iv.  20. 


Quest.  5.  Are  there  more  Gods  than  one  7 

Ans.  There  is  but  one  only,  the  living  and  true  God. 

Q,.  1.  How  does  it  appear  from  scripture,  that  there  is 
but  [one]  God  [only  .^] 

A.  From  Deut.  vi.  4 :  "  Hear,  O  Israel,  the  Lord  our  God 
is  one  Lord  :"  Isa.  xlv.  22  :  "  I  am  God,  and  there  is  none 
else." 

Q,.  2.  How  does  reason  demonstrate  this  truth,  that 
there  is  but  one  God  ? 

A.  Reason  says,  that  there  is  but  one  first  cause  and 
ultimate  end  of  all  things :  and  that  there  cannot  be  two, 
or  more,  infinite,  eternal,  and  unchangeable  beings. 

Q,.  3.  Why  is  God's  omnipotence  commonly  adduced  to 
prove,  that  he  can  be  but  one  only  1 

A.  JBecause  he  could  not  be  omnipotent,  or  almighty,  if 
any  other  could  oppose  or  resist  him,  Job  ix.  12. 

Q,.  4.  How  may  it  be  proved  from  his  government  of 
the  world  7 

A.  There  could  not  be  a  uniform  governing  of  all  things 
in  the  world,  to  one  certain  end,  if  the  infinitely  wise  Gover- 
nor, who  is  at  the  helm,  were  not  one  only. 

Q,.  5.  How  are  some  of  the  divine  perfections  expressed 
in  scripture,  for  proving  the  unity  of  the  essence  ? 

A.  They  are  expressed  in  the  abstract;  for  instance, 
God  is  said  to  be  "  light,"  1  John  i.  5 ;  to  be  "  love,"  ch.  iv. 
8 ;  to  be  "  strength,"  1  Sam.  xv.  29 ;  all  which,  and  the  like 
abstract  properties,  plainly  denote  that  God  is  one  only. 

d.  6.  Is  God  compounded  of  the  several  perfections  of 
his  nature,  as  the  Socinians  speak  1 

A.  By  no  means :  for  all  the  several  attributes  of  God 
are  only  the  one  infinite  perfection  of  his  most  simple  and 


44  OF   THE  UNITY    OF   GOD. 

uncompounded  nature ;  which  infinite  perfection,  because 
of  our  weakness,  is  described  by  parts,  according  to  the 
several  objects  about  which  it  is  conversant. 

Q..  7.  Is  the  vast  variety  of  the  divine  decrees  any  argu- 
ment against  the  divine  unity  ? 

A.  No :  because  the  decrees  are  various  only  with  re- 
spect to  the  different  objects  and  effects  to  which  they  ex- 
tend, but  not  with  respect  to  the  act  of  the  divine  will, 
which  is  but  one. 

Gl.  8.  Are  there  not  several  in  scripture  who  are  called 
gods  1 

A.  Yes :  angels,  magistrates,  and  the  idols  of  the  heathen 
nations. 

Q,.  9.  Why  are  angels  called  gods  ?  Ps.  xcvii.  7. 

A.  Because  of  the  excellency  of  their  nature,  power,  and 
wisdom,  Ps.  ciii.  20. 

Q.  10.  Why  are  magistrates  so  called?  Ex.  xxii.  28. 

A.  Because  they  are  God's  deputies  for  government  and 
justice  among  men,  Rom.  xiii.  4. 

Gl.  11.  Why  are  the  idols  of  the  heathen  nations  called 
gods  1  1  Chron.  v.  25. 

A.  Because  ignorant  and  brutish  persons  have  honoured 
them  as  such ;  but  there  is  no  reason  at  all  to  be  "  afraid 
of  them,  for  they  cannot  do  evil,  neither  also  is  it  in  them 
to  do  good,"  Jer.  x.  5. 

Q.  12.  Why  is  Satan  called  the  god  of  this  world  1  2  Cor. 
iv.  4, 

A.  Because  he  reigns  and  rules  over  the  greatest  part 
of  the  world,  as  his  servants  and  slaves ;  for  he  is  "  the 
spirit  that  now  worketh  in  the  children  of  disobedience," 
Eph.  ii.  2. 

Q.  13.  Why  are  covetous  men  called  idolaters'?  Eph. 
V.  4. 

A.  Because  the  world  has  that  room  in  their  heart  which 
God  should  have. 

Q,.  14.  What  may  we  learn  from  God's  being  one  only  1 

A.  To  beware  of  mistaken  notions  of  him,  as  if  he  were 
partly  in  heaven  and  partly  on  earth ;  for  he  is  so  much 
one,  that  he  is  wholly  every  where  present,  Jer.  xxiii.  24. 

d.  15.  Why  is  this  one  only  God  said  to  be  the  \living\ 
God? 

A.  Because  he  has  life  essentially  in  himself,  John  v.  26; 
and  is  the  author  and  giver  of  that  hfe  that  is  in  any  living 
creature.  Acts  xvii.  28 ;  and  likewise  in  opposition  to  dead 
and  dumb  idols,  Ps.  cxv.  4 — 7.  , 

a.  16.  Why  is  he  called  the  \true'\  Godi 

A.  In  opposition  to  all  false  and  imaginary  gods,  Jer.  x. 
10,  11. 

U.  17.  Why  are  living  and  true  put  together  in  the 
answer  ? 


OF   THE    HOLY   TRINITY.  45 

A.  Because  they  are  inseparably  conjoined  in  the  in- 
finitely perfect  nature  of  God.  He  who  is  the  living  God 
is  the  only  true  God ;  and  the  true  God,  the  only  living 
God,  1  Thess.  i.  9. 

Q,.  18.  What  may  we  learn  from  his  being  the  living 
God] 

A.  To  present  our  bodies  a  living  sacrifice,  holy,  accep- 
table to  God,  which  is  our  reasonable  service,  Rom.  xii.  1. 

Q,.  19.  What  may  we  learn  from  his  being  the  only  true 
God] 

A.  To  worship  him  in  spirit  and  in  truth,  John  iv.  24, 
because  he  desires  truth  in  the  inward  parts,  Ps.  li.  6 ;  and 
likewise  to  beware  of  setting  up  an  idol,  or  regarding  any 
iniquity  in  our  hearts ;  otherwise  he  will  not  hear  us,  Ps. 
Ixvi.  18. 


Quest.  6.  How  many  persons  are  there,  in  the  God- 
head 1 

Ans.  There  are  three  persons  in  the  Godhead,  the 
Father,  the  Son,  and  the  Holy  Ghost ;  and  these  three 
are  one  God,  the  same  in  substance,  equal  in  power  and 
glory. 

Q,,  1.  Whence  is  it,  that  this  article  of  our  holy  religion 
has  been  so  much  opposed  by  adversaries,  in  every  period 
of  the  church  ] 

A.  The  devil  and  his  instruments  have  warmly  opposed 
it  because  they  know  it  is  the  primary  object  of  our  faith 
and  worship ;  it  not  being  enough  for  us  to  know  what 
God  75,  as  to  his  essential  attributes,  without  knowing 
who  he  is,  as  to  his  personality,  according  as  he  has  re- 
vealed himself  in  his  word,  to  be  Father,  Son,  and  Holy 
Ghost,  1  John  ii.  23, — "  Whosoever  denieth  the  Son,  the 
same  hath  not  the  Father." 

Q,.  2.  Is  this  doctrine  of  the  Trinity,  then,  di  fundamental 
article,  upon  the  belief  of  which  our  salvation  depends] 

A.  Beyond  all  doubt  it  is :  because  without  the  know- 
ledge and  belief  of  the  Trinity  of  persons,  we  would  re- 
main ignorant  of  the  love  of  the  Father,  the  merit  of  the 
Son,  and  the  sanctifying  influences  of  the  Holy  Ghost,  in 
the  purchase  and  appKcation  of  redemption;  without 
which  there  could  be  no  salvation,  John  xvii.  3, — "  This  is 
life  eternal,  that  they  might  know  thee  the  only  true  God, 
and  Jesus  Christ  whom  thou  hast  sent." 

Q.  3.  Can  the  Trinity  of  persons  be  proved  from  the 
Old  Testaments 


46  OF   THE    HOLY    TRINITY. 

A.  Yes :  not  only  from  the  history  of  man's  creation, 
where  God  speaks  of  himself  in  the  plural  number,  "  Let 
us  make  man,"  Gen.  i,  26;  but  likewise  from  such  pass- 
ages, as  expressly  restrict  this  plurality  to  three  persons ; 
such  as,  Ps.  xxxiii.  6, — "By  the  word  of  the  Lord,  or  Je- 
hovah, were  the  heavens  made  ;  and  all  the  host  of  them 
by  the  breath,  or  spirit,  of  his  mouth ;"  where  there  is 
mention  made  of  Jehovah,  the  Word,  and  the  Spirit,  as 
concurring  in  the  creation  of  all  things :  accordingly,  we 
are  told  that  all  things  were  made  by  the  Word,  John  i.  3 ; 
and  that  the  Spirit  garnished  the  heavens.  Job  xxvi.  13. 
The  same  truth  is  also  evident  from  Isa  Ixiii.  7,  9,  10; 
W'here  we  read  of  the  loving-kindness  of  Jehovah  ;  of  the 
Angel  of  his  presence  saving  them ;  and  of  their  vexing 
his  Holy  Spirit.     A  plain  discovery  of  a  Trinity  of  persons. 

Q,.  4.  What  is  the  meaning  of  the  word  Trinity,  so 
commonly  used  in  expressing  this  doctrine  J 

A.  It  signifies  the  same  with  Tri-unity,  or  three  in  one; 
that  is,  three  distinct  persons,  in  one  and  the  same  indi- 
vidual or  numerical*  essence,  1  John  v.  7. 

Q,.  5.  Is  not  a  Trinity  of  persons,  in  the  divine  Essence, 
an  unsearchable  mystery  1 

A.  Yes ;  and  so  is  every  perfection  of  God,  which  in- 
finitely transcends  our  thoughts,  and  finite  capacities.  Col. 
ii.  2.  Job  xi.  6,  7. 

Q.  6.  Is  it  not  unreasonable  to  require  a  belief  of  what 
we  cannot  understand  ] 

A.  It  is  not  at  all  unreasonable  in  matters  that  are  en- 
tirely supernatural ;  but,  on  the  contrary,  it  is  the  highest 
reason  we  should  believe  what  God  says  of  himself,  and 
of  the  manner  of  his  own  subsistence,  John  xx.  31:  be- 
sides, it  is  the  pecuhar  office  of  faith  to  subject  our  reason 
to  divine  revelation,  Heb.  xi.  1. 

Q.  7.  How  has  God  revealed  this  mystery  in  his  word  ? 

A.  He  has  in  it  told  us,  that  "  there  are  three  that  bear 
record  in  heaven,  the  Father,  the  Word,  and  the  Holy 
Ghost ;  and  these  three  are  one,"  1  John  v.  7.  Or,  as  our 
Confeffsion  expresses  it,  "  In  the  unity  of  the  Godhead  there 
be  three  persons,  of  one  substance,  power,  and  eternity ; 
God  the  Father,  God  the  Son,  and  God  the  Holy  Ghost," 
Matt.  iii.  16,  17;  and  xxviii.  19.  2  Cor.  xiii.  U.f 

Q,.  8.  What  is  meant  by  the  word  [GorJIwad  ?] 

A.  The  divine  nature  or  essence ;  Rom.  i.  20,  compared 
with  Gal.  iv.  8. 

Q,.  9.  What  is  meant  by  a  [peison]  in  the  [Godhead?] 

A.  A  complete,  intelligent,  and  individual  subsistence, 
which  is  neither  a  part  of,  nor  sustained  by  any  other; 

*  That  is,  particular.  t  Chap.  ii.  ^  3. 


OF   THE   HOLY   TRINITY.  47 

but  is  distinguished  by  an  incommunicable  property  in  the 
same  undivided  essence. 

Q.  10.  Has  each  person  then  a  distinct  nature,  or  essence 
of  his  own  I 

A.  No :  but  the  same  divine  nature,  or  essence,  is  com- 
mon to  all  the  three  glorious  persons,  1  John  v,  7, — "  These 
three  are  one ;"  not  only  united  in  will  and  affection,  but 
in  one  and  the  same  common  nature,  or  essence :  it  being 
the  transcendent  and  incommunicable  property  of  the 
divine  nature,  to  reside  in  more  persons  than  one. 

Q..  11.  What  was  the  heresy  of  the  Sabellians,  and 
Tritheists,  in  opposition  to  this  fundamental  doctrine  of 
the  Trinity  ? 

A.  The  Sabellians  maintained  that  there  is  but  one  per- 
son in  the  Trinity  under  three  different  names ;  the  Tri- 
theists, that  the  three  pe,vsons  are  three  Gods. 

Q..  12.  Is  the  word  Person,  as  applied  to  this  mystery, 
made  use  of  in  scripture  1 

A.  Yes ;  for  the  Son  is  said  to  be  the  "  express  image 
of  the  Father's  person,"  Heb.  i.  3. 

Q,.  13.  How  do  you  prove  that  there  are  [three  persons] 
in  the  Godhead  ] 

A.  From  the  institution  of  baptism,  Matt,  xxviii.  19 ; 
from  the  apostolical  blessing,  2  Cor.  xiii.  14 ;  from  John's 
salutation  to  the  seven  churches.  Rev.  i.  4.  5;  and  from  the 
baptism  of  Christ,  Matt.  iii.  16,  17 ;  where  the  Father  is 
manifested  by  a  voice  from  heaven ;  the  Son,  by  his  bodily 
appearance  on  earth  ;  and  the  Holy  Ghost,  by  his  lighting 
on  him  in  the  shape  of  a  dove. 

Q..  14.  How  is  it  farther  evident  that  they  are  three  dis- 
tinct persons  ] 

A.  From  the  distinct  capacities  in  which  they  are  repre- 
sented to  act ;  for,  in  the  \vork  of  redemption,  we  find  in 
scripture,  the  Father  "  ordaining,"  the  Son  "purchasing," 
and  the  Holy  Ghost  "  applying  it,"  1  Pet.  i.  2. 

Q..  15.  How  are  the  persons  in  the  Godhead  distinguish- 
ed from  each  other  } 

A.  By  their  personal  properties,  which  are  incommuni- 
cable to  each  other. 

Q.  16.  What  is  the  personal  property  of  the  Father? 

A.  To  beget  the  Son,  and  that  from  all  eternity,  Ps. 
ii.  7. 

Q..  17.  What  is  the  personal  property  of  the  Son  f 

A.  To  be  eternally  begotten  of  the  Father,  John  i.  14,— 
"  We  beheld  his  glory,  the  glory  as  of  the  only  begotten 
of  the  Father." 

a.  18.  What  is  the  personal  property  of  the  Ploly 
Ghost  1 

A.  To  proceed  eternally  from  the  Father  and  the  Son  ; 
John  XV.  26 :  "  When  the  Comforter  is  come,  whom  I  will 


48  OF   THE    HOLY    TRINITY. 

send  unto  you  from  the  Fatlier,  even  the  Spirit  of  truth, 
which  proceedeth  from  the  Father,  he  shall  testify  of 
me.'' 

Q,  19.  How  does  it  appear  that  the  Holy  Ghost  proceeds 
from  the  Son,  as  well  as  from  the  Father,  when  it  is 
not  expressly  affirmed  that  he  does  so,  in  the  above 
text] 

A.  Because  he  is  called  "  the  Spirit  of  the  Son,"  Gal.  iv. 
6;  "the  Spirit  of  Christ,"  Rom.  viii.  9 ;  the  Spirit  is  said  to 
receive  all  things  from  Christ,  John  xvi.  14,  15;  to  be  sent 
by  him,  John  xv.  26 ;  and  the  Father  is  said  to  send  him 
in  Christ's  name,  John  xiv.  26 ;  from  all  which,  it  may  be 
safely  gathered,  that  he  proceeds  from  the  Son,  as  well  as 
from  the  Father. 

Q,.  20.  What  is  the  difference  between  a  personal  and 
an  essential  property  f 

A.  A  personal  property  is  peculiar  to  one  of  the  persons 
only,  but  an  essential  property  is  common  to  them 
all. 

Q,.  21.  Why  are  the  personal  properties  called  incom- 
municahle. 

A.  Because  each  of  them  is  so  proper  to  one  of  the  per- 
sons in  the  Trinity,  that  it  cannot  be  affirmed  of  any  of  the 
other  two. 

Q,.  22.  Is  it  the  divine  essence  that  begets,  is  begotten, 
or  proceeds  1 

A.  No :  for  these  are  not  essential,  but  personal  acts. 
It  is  the  Father  who  begets  the  Son  ;  the  Son  who  is  be- 
gotten of  the  Father ;  and  the  Holy  Ghost,  who  proceeds 
from  both. 

Q,,  23.  Are  the  terms  necessary  existence,  supreme  Deity, 
and  the  title  of  the  only  true  God,  essential  or  personal 
properties  ] 

A.  They  are  essential  properties  of  the  divine  nature, 
and  so  common  to  all  the  persons  of  the  adorable  Trinity, 
who  have  all  the  same  essence,  wholly,  equally,  and 
eternally. 

Q,.  24.  May  the  above  terms  be  taken,  or  are  they,  by 
sound  authors,  taken  in  a  sense  that  includes  the  personal 
property  of  the  Father,  and  so  not  belonging  to  the  Son 
and  Holy  Ghost  ? 

A.  They  may  not  be,  and  never  are,  by  sound  authors, 
taken  in  that  sense ;  for  this  would  be  to  make  the  Son 
and  Holy  Ghost  inferior  to,  and  dependent  upon,  the  Fa- 
ther, for  being  or  existence,  which  is  the  very  soul  of 
Arianism. 

Q..  25.  Does  not  the  Father,  being  called  the  first ;  the 
Son,  the  second ;  and  the  Holy  Gho'st,  the  third  person  in 
the  Godhead,  imply  an  inequality,  or  preference  of  one 
person  to  another  ] 


OP  THE   HOLY   TRIOTTY.  49 

A.  These  are  only  terms  of  mere  order,  and  imply  no 
preference  or  priority,  either  of  nature,  excellency,  or 
duration ;  and  therefore  we  find  in  scripture,  that  some- 
times the  Son  is  named  before  the  Father,  as  in  2  Cor.  xiii. 
14,  Gal.  i.  1 ;  and  sometimes  the  Spirit  before  the  Son,  as 
in  Rev.  i.  4,  5. 

Q,,  26.  Is  not  each  of  these  glorious  persons  truly  and 
properly  God  1 

A.  Each  of  these  persons  is  God,  in  the  true  and  proper 
sense  of  the  word ;  though  none  of  them  can  be  called  the 
Deiti/,  exclusively  of  the  rest,  in  regard  the  Deity,  being 
the  same  with  the  divine  nature,  or  essence,  is  common  to 
them  all. 

Q,.  27.  But  does  not  our  Lord  say,  that  the  Father  is  the 
"  only  true  God,"  John  xvii.  3  :  "  This  is  life  eternal,  that 
they  might  know  thee  the  only  true  God  V 

A.  Our  Lord  does  not  say,  that  the  Father  only,  is  the 
true  God,  exclusive  of  the  other  persons  of  the  Trinity ; 
but  that  He  is  the  only  true  God  (as  each  of  the  other  per- 
sons is)  in  opposition  to  idols,  or  gods  falsely  so  called. 

Q,.  28.  How  does  it  appear  that  the  [Father]  is  God'? 

A.  From  his  being  expressly  so  called  every  where  in 
scripture :  particularly,  1  Cor.  viii.  6 ;  and  xv.  24.  Gal.  i. 
1,3,  &c. 

Q..  29.  Is  it  proper  to  say,  that  the  Father  is  the  fountain 
of  the  Deity  ? 

A.  The  expression  is  dangerous,  and  now  used  by  ad- 
versaries in  an  unsound  sense,  to  exclude  self  existence 
and  independency  from  the  Son  and  Holy  Ghost,  and 
therefore  is  to  be  avoided. 

Q,.  30.  How  does  it  appear  from  scripture,  that  Christ, 
the  [Son,]  is  truly  and  properly  the  supreme  God,  equal 
with  the  Father  1 

A.  From  the  same  names,  attributes,  works,  and  wor- 
ship being  ascribed  to  him  in  scripture  as  are  ascribed  to 
the  Father,  and  in  as  full  and  ample  a  sense.* 

Q,.  31.  What  are  the  names  ascribed  to  Christ,  that  prove 
him  to  be  equal  with  the  Father  ? 

A.  He  is  expressly  called  "God,"  John  i.  1;  "the  great 
God,"  Tit.  ii.  13;  "the  mighty  God,"  Isa.  ix.  6;  "the  true 
God,"  1  John  v.  20;  "the^only  wise  God,"  Jude  ver.  25; 
and  Jehovah,  which  is  a  name  never  ascribed  to  any,  in 
scripture,  but  the  hving  and  true  God,  Jer.  xxiii.  6.  Ps. 
Ixxxiii.  18. 

Q,.  32.  What  are  the  divine  attributes  ascribed  to  Christ, 
that  prove  him  to  be  the  supreme  God  ] 

A.  Eternity,  in  the  strict  and  proper  sense  of  the  word, 
Mic.  V.  2;  unchangeableness,  Heb.  xiii.  8;  omniscience, 

*  Larger  Catechism,  Q.ll. 
Part  I. — 5 


50  OP  THE    HOLY   TRINITY. 

John  xxi.  17;  omnipotence,  for  he  calls  himself  "the  Al- 
miffhty,"  Rev.  i.  8 ;  omnipresence ;  "  Lo,"  says  he,  "  I  am 
with  you  always,  even  unto  the  end  of  the  world,"  Matt, 
xxviii.  20 ;  and  supremacy,  Rom.  ix.  5. 

Q.  33.  What  are  those  works  which  manifest  Christ  to 
be  the  true  God  ] 

A.  The  creating  and  preserving  of  all  things,  Col.  i.  16, 
17;  the  obtaining  eternal  redemption  for  us,  Heb.  ix.  12: 
the  working  of  miracles  by  his  own  power,  Mark  v,  41; 
the  forgiving  of  sins,  Mark  ii.  5 ;  the  raising  of  the  dead  at 
the  last  day,  John  v.  28,  29 ;  and  his  judging  the  world, 
Rom.  xiv.  10. 

Q,.  34.  What  is  that  icorship  ascribed  to  Christ  which 
proves  him  to  be  the  supreme  God  ] 

A.  The  same  divine  worship  and  adoration  that  is  given 
to  the  Father,  John  v.  33 :  we  are  commanded  to  believe 
in  him  equally  with  the  Father,  John  xiv.  1;  and  we  are 
baptized  in  his  name,  as  well  as  in  the  name  of  the  Father, 
Matt,  xxviii.  19. 

d.  35.  In  what  sense  does  Christ  say,  John  xiv.  28, 
"  My  Father  is  greater  than  I  ?" 

A.  He  does  not  speak  in  that  place  of  his  nature,  as 
God,  but  of  his  office,  as  Mediator;  in  which  respect  he  is 
the  Father's  servant,  Isa.  xlii,  1. 

Q.  36.  How  do  you  prove  the  supreme  Deity  of  the 
[Holy  Ghost  ?] 

A.  From  the  same  arguments,  by  which  the  Deity  of  the 
Son  was  proved;  for,  (1.)  He  is  expressly  called  God^ 
Acts  V.  3,  4.  (2.)  Attributes,  which  are  pecuhar  only  to 
God,  are  ascribed  to  him,  Heb.  ix.  14.  1  Cor.  ii.  10.  Luke 
ii.  26.  Ps.  cxxxix.  7.  (3.)  Works  which  can  be  accom- 
plished by  none  but  God,  are  performed  by  him,  Ps.  xxxiii. 
6.  Jobxxvi.  13.  Luke  i.  35.  2Pet.  i.  21.  Johnxvi.  13.  Rom. 
XV.  16.  (4.)  The  same  divine  worship  is  paid  to  him,  as 
to  the  Father  and  the  Son,  Matt,  xxviii.  19.  2  Cor.  xiii.  14. 

Q..  37.  Could  the  Trinity  of  persons,  in  the  unity  of  es- 
sence, have  been  discovered  by  the  light  of  nature] 

A.  By  no  means :  for  then  it  would  be  no  mystery,  see- 
ing divine  mysteries  are  such  secrets,  as  the  wisdom  of 
man  could  never  have  found  out.  Matt.  xi.  27.  1  Cor.  ii. 
9,  10,  14. 

Q,.  38.  Is  it  lawful  to  explain  this  mystery  by  natural 
similitudes  1 

A.  No ;  for  there  is  no  similitude  amongst  all  the  crea- 
tures, that  has  the  remotest  resemblance  to  this  adorable 
mystery  of  the  three  one  God.  By  making  similes  or 
comparisons  of  this  kind,  men  have  become  vain  in  their 
imaginations,  and  their  foolish  minds  have  been  darkened, 
Rom.  1.  21 — 26 ;  and  therefore,  as  this  doctrine  is  entirely 


OF  THE   DIVINE   DECREES.  51 

a  matter  of  faith,  it  becomes  us  to  adore  it,  without  prying 
curiously  into  what  is  not  revealed. 

Q,.  39.  Does  the  asserting  of  three  persons  in  the  God- 
head, with  distinct  personal  properties,  infer  any  separa- 
tion, or  division,  in  the  divine  essence  1 

A.  No ;  for  the  persons  in  the  Godhead  are  not  separated, 
but  distinguished  from  one  another,  by  their  personal  pro- 
perties. As  the  unity  of  the  essence  does  not  confound 
the  persons,  so  neither  does  the  distinction  of  persons 
imply  any  division  of  the  essence,  1  John  v.  7. 

Q,.  40.  Can  any  worship  God  aright,  without  the  faith 
of  this  mystery  of  the  Trinity  1 

A.  No :  "  for  he  that  cometh  to  God,  must  believe  that 
he  is,"  Heb.  xi.  6 ;  namely,  that  he  is  God,  Father,  Son,  and 
Holy  Ghost. 

Q,.  41.  How  is  our  worship  to  be  directed  to  this  three 
one  God  1 

A.  We  are  to  worship  the  Father,  in  Christ  the  Son,  by 
the  Spirit ;  and  thus,  when  we  pray,  we  are  to  ask  the 
Father,  in  the  name  of  the  Son,  by  the  Holy  Ghost,  Eph.  ii. 
18  ;  and  v.  20. 

Q.  42.  Will  not  this  mystery  be  more  fully  known  and 
displayed  in  heaven  1 

A.  Yes:  for,  says  Christ,  "at  that  day  ye  shall  know, 
that  I  am  in  my  Father,"  John  xiv.  20.  See  also  1  Cor. 
xiii.  12.     1  John  iii.  2. 

Q,.  43.  What  comfortable  instruction  may  we  learn  from 
this  doctrine  of  the  Trinity'? 

A.  That  the  gift  of  eternal  life,  in  the  promise  and  offer 
of  the  gospel,  to  sinners  of  mankind,  is  attested  by  the 
three  famous  witnesses  in  heaven,  who  are  above  all  ex- 
ception, 1  John  V.  7,  11;  and  consequently,  that  a  portion 
Infinitely  rich,  is  insured  by  the  covenant  of  grace  to  all 
those  who  believe,  when  it  makes  over  all  the  three  persons 
to  them,  as  their  God,  Jer.  xxxi.  33. 

Q,.  44.  What  is  the  duty  of  the  judicatures  of  the  church 
with  reference  to  Arians,  Socinians,  and  Deists,  who  deny 
this  fundamental  doctrine  of  the  Trinity  ] 

A.  It  is  their  duty  after  the  first  and  second  admonition^ 
to  reject  them  as  heretics.  Tit.  iii.  10. 


Quest.  7.  What  are  the  decrees  of  God  1 
Ans.  The  decrees  of  God  are  his  eternal  purpose,  ac- 
cording to  the  counsel  of  his  will,  whereby,  for  his  own 
glory,  he  hath  fore-ordained  whatsoever  comes  to  pass. 


52  OP  THE   DIVINE   DECREES. 

d.  1.  \Vliat  does  the  woi'd  [counsel]  as  ascribed  to  God 
import  ] 

A.  Not  the  receiving  the  knowledge  of  things  from  an- 
other, or  in  the  way  of  study  and  advisement,  as  among 
men ;  but  the  eternity,  wisdom,  and  immutability  of  his 
determinations,  Ps.  xxxiii.  11.    Prov.  xix.  21. 

Q,.  2.  Does  the  scripture  speak  expressly  of  God's  de- 
crees ] 

A.  Yes  ;  in  many  places ;  such  as,  Ps.  ii.  7.  Job.  xxviii. 
26 ;  and  xxxviii.  10.    Isa.  x.  22.    Jer.  v.  22,  &c. 

Q,.  3.  Are  we  by  [the  decrees  of  God,]  to  understand  the 
things  decreed,  or  the  act  decreeing  1 

A.  The  act  decreeing  or  discerning. 

Q.  4.  Is  the  decreeing  act  of  God  one  simple  act  only? 

A.  Yes:  because  of  the  perfect  oneness  or  simplicity  of 
his  nature,  on  account  of  which  he  could  not  but  decree  all 
things  at  once ;  because  all  things  are  naked  and  opened 
unto  his  omniscient  eye,  Heb.  iv.  13;  and  because  of  his 
immutability,  Mai.  iii.  6. 

Q,.  5.  Why  then  do  w&  speak  of  the  divine  decrees  as 
various,  or  many? 

A.  Because  of  the  many  objects  which  the  decreeing 
act  of  God  respects :  the  things  decreed  are  many,  but  the 
act  decreeing  is  but  one  only. 

Q,.  6.  What  are  the  properties  of  the  divine  decrees'? 

A.  That  they  are  eternal,  most  wise,  absolute,  and  un- 
changeable. 

Q,.  7.  How  do  you  prove  the  decrees  of  God  to  be  ete?'- 
naU 

A.  The  decrees  of  election,  and  publishing  the  gospel, 
are  eternal,  as  is  evident  from  Eph.  i.  4 ;  and  1  Cor.  ii.  7; 
and  therefore,  all  other  decrees  must  be  eternal  likewise, 
because  he  decreed  all  things  at  once,  by  one  simple  act, 
Acts  XV.  18. 

Q,.  8.  In  what  does  the  wisdom  of  God's  decrees  appear? 

A.  In  the  beautiful  order  in  which  they  are  executed, 
Mark  vii.  37:  "  He  hath  done  all  things  well." 

Q,.  9.  Why  are  the  divine  decrees  said  to  be  absolute  ? 

A.  Because  they  depend  upon  no  condition  without  God 
himself,  but  entirely  and  solely  upon  his  own  sovereign 
will  and  pleasure,  Eph.  i.  11. 

Q,.  10.  Are  there  not  certain  means  by  which  the  de- 
crees of  God  are  executed  ? 

A.  Yes :  but  these  means  are  decreed  as  well  as  the 
end,  2Thess.  ii.  13. 

Q.  1 1.  How  does  it  appear  from  scripture,  that  the  means 
and  the  end  are  connected  in  the  decree  ? 

A.  From  the  preservation  of  Paul,  and  those  who  were 
with  him  in  the  ship;  God  had  decreed  to  preserve  them 
all,  Acts  xxvii.  24 ;  yet  lawful  means  were  to  be  used ;  the 


OF   THE   DIVINE   DECREES.  53 

shipmen  must  not  get  leave  to  flee  out  of  the  ship,  other- 
wise the  rest  cannot  be  saved,  as  Paul  tells  the  centurion 
and  the  soldiers,  ver.  31. 

Q,.  12.  What  is  the  difference  between  the  means  of  exe- 
cution, and  decreeing  conditionally  1 

A.  The  means  of  execution  are  stated  in  the  decree ; 
but  to  decree  a  thing  conditionally,  is  to  decree  it  upon  an 
uncertain  event,  which  may,  or  may  never  take  place. 

Q,.  1.3.  What  is  the  absurdity  of  conditional  decrees'? 

A.  They  make  the  will  of  God,  which  is  the  first  cause, 
to  depend  upon  the  will  of  the  creature :  and  they  plainly 
suppose,  that  either  God  is  ignorant  of  the  event,  or  inca- 
pable to  accomplish  it,  or  that  he  has  determined  nothing 
certainly  about  it ;  all  which  are  blasphemously  absurd. 

Q,.  14.  Are  all  the  decrees  of  God  then  unchangeable? 

A.  Yes :  "  from  all  eternity  he  hath,  for  his  own  glory, 
unchangeably  fore-ordained  whatsoever  comes  to  pass  in 
time,"  Eph.  i.  11.* 

Q.  15.  How  do  you  prove  the  decrees  of  God  to  be  un- 
changeable 1 

A.  From  scripture  and  from  reason. 

Q,.  16.  How  is  it  proved  from  scripture  1 

A.  From  Job  xxiii.  13:  "He  is  in  one  mind,  and  who 
can  turn  him  ]"  Isa.  xlvi.  10 :  "  My  counsel  shall  stand, 
and  I  will  do  all  my  pleasure." 

Q,.  17.  How  do  you  prove  from  reason,  that  the  divine 
decrees  are  unchangeable  ] 

A.  From  this  one  argument — That  there  is  in  God  no 
defect  of  wisdom,  power,  or  faithfulness,  from  whence  any 
change  of  his  will  may  flow ;  as  is  the  case  among  men, 
when  they  alter  their  resolutions. 

Q,.  18.  Does  the  immutability  of  God's  decree  destroy 
the  liberty  of  man's  will,  or  the  contingency  of  second 
causes  ] 

A.  No :  there  is  in  it  no  "  violence  offered  to  the  will  of 
the  creature,  nor  is  the  liberty  or  contingency  of  second 
causes  taken  away,  but  rather  estabhshed,"  Matt.  xvii.  12. 
Acts  ii.  23.t 

Q,.  19.  Whence  is  it,  that  the  absolute  or  unchangeable 
decree  does  not  take  away  the  liberty  of  the  will  1 

A.  Because  God,  in  the  execution  of  his  decree,  does 
not  change  the  nature  of  things,  but  suffers  rational  agents 
to  act  freely  and  voluntarily,  as  being  under  no  more  con- 
straint or  compulsion,  than  though  there  had  been  no  such 
decree. 

Q,.  20.  How  is  this  made  clear  from  scripture  ? 

A.  By  the  instance  of  Pilate  and  the  Jews,  when  they 
crucified  the  Lord  of  glory :  what  they  did  was  with  full 

*  Larger  Catechism,  Q.  12.  t  Confession,  chap,  iii.  ^  1. 


54  OF   THE   DIVINE   DECREES. 

freedom  of  their  will,  and  yet  they  did  nothing  but  what 
God's  "  hand  and  counsel  determined  before  to  be  done," 
Acts  iv.  27,  28. 

Q,.  21.  Does  any  thing  come  to  pass  in  time,  but  what 
was  decreed  from  eternity  ] 

A.  No :  for  the  very  reason  why  any  thing  comes  to  pass 
in  time,  is  because  God  decreed  it,  Eph.  i.  11.   Acts  xv^  18. 

Q..  22.  Are  things  that  are  casual  or  accidental,  posi- 
tively decreed  1 

A.  Yes:  as  is  evident  from  the  instances  of  Joseph's 
advancement  in  Egypt ;  and  the  not  breaking  a  bone  of 
Christ ;  and  many  others. 

Q.  23.  What  has  the  decree  of  God  fixed  with  respect  to 
man's  continuance  in  this  world  ? 

A.  It  has  immovably  fixed  the  precise  moment  of  every 
one's  life  and  death,  with  every  particular  circumstance 
thereof 

Q..  24.  How  may  it  be  proved  that  the  precise  moment 
of  every  one's  death  is  unalterably  fixed  in  the  decree  J 

A.  From  express  scripture  testimony.  Job  xiv,  5;  Ps. 
xxxix.  4 ;  from  the  reason  given  why  the  Jews  could  not 
lay  hands  on  Christ ;  namely,  "  because  his  hour  was  not 
yet  come,"  John  vii.  30 ;  and  from  God's  numbering  the 
hairs  of  our  head.  Matt.  x.  30 ;  much  more  the  days  and 
moments  of  our  life. 

Q,.  25.  Were  there  not  Jif teen  j'-ears  added  to  Hezekiah's 
days,  after  the  prophet  said  to  him,  "  Set  thine  house  in 
order;  for  thou  shalt  die,  and  not  hve?"  Isa.  xxxviii.  1,  5. 

A.  The  sentence  of  death,  by  the  prophet,  was  not  an 
intimation  of  the  decree  of  God,  that  Hezekiah  was  pre- 
sently to  die ;  but  of  the  nature  of  his  disease,  which,  ac- 
cording to  the  ordinary  course  of  second  causes,  was 
mortal,  if  the  power  of  God  had  not  miraculously  inter- 
posed. 

Q,.  26.  How  does  the  decree  of  God  extend  to  things 
naturally  and  morally  good  ] 

A.  Effectively :  because  God  is  the  author  and  efficient 
cause  of  all  good,  Phil.  ii.  13. 

Q,.  27.  How  does  it  extend  to  things  morally  evil  ] 

A.  Permissively  and  directively  only,  Acts  xiv.  16. 

Q,.  28.  Is  the  permissive  decree  a  bare  inactive  permit- 
ting of  evil  1 

A.  No :  it  determines  the  event  of  the  evil  permitted, 
and  overrules  it  to  a  good  end,  contrary  to  the  intention 
both  of  the  work  and  worker. 

Q..  29.  What  scripture  example  is  there  of  this  ? 

A.  God  permits  Joseph's  brethren  to  sell  him  into  Egypt, 
and  Potiphar  to  throw  him  unjustly  into  ]5rison,  and  yet 
overrules  both  these  evils,  and  makes  them  means,  con- 
trary to  the  intention  both  of  the  work  and  workers,  for 


OF   THE   DIVINE   DECREES.  55 

executing  the  decree  of  his  advancement  to  the  greatest 
honour,  Gen.  xlv.  5 — 8 ;  and  1.  20 :  "  Ye  thought  evil 
against  me,  (says  Joseph  to  his  brethren,)  but  God  meant 
it  unto  good." 

Q,.  30.  How  can  the  decree  of  God  be  permissive  and 
efficacious  at  the  same  time  7 

A.  It  is  permissive,  with  respect  to  the  sinfulness  of 
the  action  as  a  moral  evil ;  and  efficacious,  with  respect 
to  the  matter  of  it  as  a  natural  act. 

Q.  31.  How  do  you  prove  that  God  cannot  be  the  author 
of  sin  ] 

A.  From  the  contrariety  of  it  to  his  holy  nature  and  law, 
and  the  indignation  he  has  manifested  against  it,  in  what 
Christ  suffered  on  account  of  it ;  for  he  can  never  be  the 
author  of  that  of  which  he  is  the  avenger. 

Q.  32.  What  is  the  great  end  of  all  God's  decrees? 

A.  [His  own  glory,]  Pro  v.  xvi.  4 :  "  The  Lord  hath  made 
all  things  for  himself;"  and  particularly  the  glory  of  his 
mercy  and  justice,  Rom.  ix.  22,  23 ,  and,  next  to  his  own 
glory,  the  good  of  the  elect,  both  here  and  hereafter,  Rom. 
viii.  28. 

Q,.  33,  Who  are  the  special  objects  of  God's  decrees  1 

A.  Angels  and  men. 

Q,.  34.  What  is  God's  decree  concerning  angels  and 
men,  commonly  called  I 

A.  His  predestinating  of  them. 

Q,.  35.  What  is  meant  by  predestination  1 

A.  It  is  God's  unchangeable  purpose  or  decree,  concern- 
ing the  last  end,  and  eternal  state,  of  angels  and  men,  1 
Tim.  v.  21.  Jude  ver.  6.  Ex.  xxxiii.  19.  Rom.  ix.  11, 
13,  18. 

Q.  36.  Is  the  precise  number  of  angels  and  men,  thus 
predestinated,  particularly  and  unchangeably  defined  1 

A.  Yes :  "  their  number  is  so  certain  and  definite,  that 
it  cannot  be  either  increased  or  diminished,"  2  Tim.  ii.  19. 
John  xiii.  18.* 

Q,.  37.  How  is  the  decree  of  predestination  usually 
divided "? 

A.  Into  the  decree  of  election  and  reprobation. 

Q,.  38.  What  is  God's  decree  of  election,  as  it  respects 
men? 

A.  It  is  his  choosing  a  certain  number  of  mankind,  in 
Christ,  to  eternal  life,  and  the  means  of  it,  to  the  praise  of 
his  glorious  grace,  Eph.  i.  4.  2  Thess.  ii.  13,  14. 

Q,.  39.  Was  it  the  foresight  of  faith,  or  good  works, 
or  perseverance  in  either  of  them,  or  any  other  thing 
whatsoever  in  the  creature,  that  moved  God  to  make 
choice  of  some  men,  and  not  of  others  ] 

*  Confession,  chap.  iii.  $  4. 


56  OF  THE  DIVINE  DECREES. 

A.  By  no  means ;  but  his  mere  free  grace  and  love, 
Eph.  i.  6,  12. 

Q,.  40.  What  is  God's  decree  of  reprobation,  as  it 
respects  meni 

A.  It  is  his  passing  by,  and  ordaining  all  the  rest  of  man- 
kind whom  he  has  not  chosen,  to  dishonour  and  wrath,  to 
be  for  their  sins  inflicted,  to  the  praise  of  the  glory  of  his 
justice,  Rom.  ix.  17,  18,  22.  1  Pet.  ii.  8.  Jude  ver.  4. 

Q..  41.  Since  God  has  appointed  the  elect  to  glory,  has 
he  not  also  fore-ordained  all  the  means  1 

A.  Yes ;  for  "  they  who  are  elected,  being  fallen  in 
Adam,  are  redeemed  by  Christ,  1  Thess.  v.  9,"  10  ;"*  and 
free  grace  reigns,  through  his  righteousness,  to  their  eter- 
nal life,  Rom.  V.  21. 

Q.  42.  Do  the  decrees  of  election  and  reprobation  import 
any  partiality,  or  injustice  in  God  ? 

A.  No  more  than  a  potter  is  esteemed  partial,  or  unjust, 
in  making,  out  of  the  same  lump,  one  vessel  to  honour,  and 
another  to  dishonour,  Rom.  ix.  20.  21. 

Q,.  43.  Is  sin  in  the  reprobate  the  cause  of  their  damna- 
tion, or  of  their  reprobation  ? 

A.  Their  sin  is  indeed  the  cause  of  their  damnation, 
Rom.  vi.  23,  "  The  wages  of  sin  is  death  ;"  but  the  sove- 
reign will  and  pleasure  of  God  is  the  cause  of  their  repro- 
bation, Matt.  xi.  25,  26.  Rom.  ix.  18. 

Q.  44.  Are  the  secret  decrees  of  God,  concerning  the 
eternal  state  of  men,  the  rule  of  faith  and  practice  ? 

A.  No :  but  the  revealed  will  of  God  only,  Deut.  xxix. 
29. 

Q.  45.  Does  not  this  doctrine  of  particular  election  and 
reprobation  limit  the  general  call  of  the  gospel  1 

A.  No :  for  Christ  commissions  to  go  "  into  all  the 
world,  and  preach  the  gospel  to  every^creature,"  Mark 
xvi.  15  ;  not  as  they  are  elect  or  reprobate,  but  as  they  are 
lost  sinners  of  Adam's  family.  Matt.  ix.  13  ;  therefore,  all 
that  hear  the  gospel  have  an  equal  warrant  to  believe,  1 
John  iii.  23. 

Q,.  46.  Has  it  a  tendency  to  make  men  careless  in  the 
use  of  the  means  of  salvation  ] 

A.  No:  because  God  has  chosen  us  to  salvation, 
*'throu£rh  sanctification  of  the  Spirit,  and  behef  of  the 
truth," '2  Thess.  ii.  13. 

Q,.  47.  Ought  we  then  to  improve  the  means  of  salvation, 
without  regard  to  the  decree  ] 

A.  We  ought  no  more  to  regard  the  decree  in  the 
matter  of  believing  to  the  salvation  of  our  souls,  than  in 
eating,  drinking,  buying,  selling,  or  any  other  common 
action  of  life ;  because  "  the  secret  things  belong  unto  the 

*  Confession,  chap.  iii.  ^  6. 


OF  THE   EXECUTION   OF  GOD's   DECREES.  57 

Lord  our  God,  but  those  things  which  are  revealed,  belong 
unto  us,  and  to  our  children  for  ever,"  Deut.  xxix. 
29. 

Q,.  48.  What  improvement  ought  we  to  make  of  the 
doctrine  of  absolute  election  ] 

A.  We  ought  to  be  encouraged  to  believe  in  Christ: 
considering  that  electing  love  pitches  on  the  chief  of  sin- 
ners, Ezek.  xvi.  6 ;  that  it  flows  not  from,  nor  is  founded 
upon,  any  condition  to  be  performed  by  men,  Rom.  ix.  11 ; 
and  that  it  contains  in  it  all  things  pertaining  to  life  and 
godliness,  2  Pet.  i.  3. 


Quest.  8.  Hmv  does  God  execute  Ms  decrees  7 

Ans.  God  executes  his  decrees,  in  the  works  of  crea- 
tion and  providence. 

Q,.  1.  What  is  it  for  God  to  execute  his  decrees'? 

A.  It  is  to  bring  them  to  pass ;  or,  give  an  actual  being 
in  time,  to  what  he  purposed  from  eternity,  Isa.  xlvi.  10. 

Q,.  2.  Does  not  God  leave  the  execution  of  his  decrees 
to  second  causes  ? 

A.  Whatever  use  God  may  make  of  second  causes,  in 
the  execution  of  his  decrees,  yet  they  are  merely  tools  in 
his  over-ruling  hand,  to  bring  about  his  glorious  designs ; 
they  are  his  servants,  and  must  do  all  his  pleasure,  Acts 
iv.  27,  28. 

Q..  3.  What  difference  is  there  between  the  decree  and 
the  execution  of  it  f 

A.  The  decree  is  an  immanent  or  inherent  act  in  God, 
and  is  nothing  else  but  God  decreeing ;  but  the  execution 
is  a  transient  or  passing  act  of  his  infinite  power,  bring- 
ing the  thing  decreed  into  actual  existence,  2  Pet.  i.  3. 

Q,.  4.  Is  there  an  exact  harmony,  or  correspondence, 
between  God's  decree  and  the  execution  of  it? 

A.  When  the  thing  decreed  is  brought  actually  into 
being,  it  exactly  corresponds  to  the  idea  or  platform  of  it 
in  the  infinite  mind  of  God,  Ps.  cxxxix.  16;  as  the  taber- 
nacle of  Moses  answered  the  pattern  given  of  it  in  the 
Mount,  Ex.  XXV.  40. 

Q.  5.  Can  none  of  the  decrees  of  God  be  defeated,  or 
fail  of  execution  7 

A.  By  no  means ;  the  counsel  of  the  Lord  shall  stand, 
and  he  will  do  all  his  pleasure,  Isa.  xlvi.  10.  "  Who  hath 
resisted  his  will  ]"  Rom.  ix.  19.  "  None  can  stay  his  hand, 
or  say  unto  him.  What  dost  thou  1"  Uan.  iv.  35. 

Q,.  6.  What  are  the  works  of  God,  in  which  his  decrees 
are  executed  1 


58  OF  CREATION  IN  GENERAL. 

A.  They  are  [the  works  of  creation  and  providence.] 

Q.  7.  To  which  of  these  works  of  God  does  redemption 
belong? 

A.  To  the  providence  of  God,  as  the  most  glorious  part 
of  it  towards  men. 

Q.  8.  What  then  is  the  first  external  work  of  God? 

A.  It  is  creation :  which  is  therefore  called,  "  The  begin- 
ning of  his  ways,"  Prov.  viii.  22. 

Q,.  9,  What  is  the  difference  between  God's  executing 
the  work  of  creation,  and  that  of  providence  ? 

A.  He  executed  the  work  of  creation  entirely  without 
means,  by  the  word  of  his  power ;  but  he  executes  the 
work  of  providence,  ordinarily,  in  the  use  of  them. 

Q..  10.  What  may  we  learn  from  God's  executing  his 
decrees  ? 

A.  That  all  his  promises  shall  be  punctually  accomplish- 
ed, and  not  one  of  them  fall  to  the  ground,  Mark  xiii.  31. 


Quest.  9.   What  is  the  ivork  of  creation  7 

Ans.  The  work  of  creation  is,  God's  makinsf  all  thine^s 
of  nothing,  by  the  word  of  his  power,  in  the  space  of  six 
days,  and  all  very  good. 

d.  1.  How  do  you  know  that  the  world  had  a  beginning  ? 

A.  The  light  of  nature  teaches,  that  there  must  be  a 
first  cause ;  besides,  "  through  faith  we  understand  that 
the  worlds  were  framed  by  the  word  of  God,"  Heb.  xi.  3. 

Q^  2.  Might  not  this  world  have  existed  from  eternity  I 

A.  No ;  it  is  impossible :  this  supposition  is  not  only  con- 
trary to  scripture,  but  to  common  sense  and  reason,  which 
tells  us,  that  what  is  created,  and  has  a  duration  by  suc- 
cession of  time,  must  have  had  a  beginning. 

Q,.  3.  From  whom  did  this  world  receive  its  being  and 
beginning  1 

A.  From  God  only,  who  is  being  itself,  and  gives  being 
to  all  things,  Neh.  ix.  6. 

a.  4.  What  is  it  for  God  to  create  f 

A.  It  is  his  [making  all  things  of  nothing.] 

Q,.  5.  W^hen  did  God  create  this  world  ? 

A.  In  the  beginning  of  time.  Gen.  i.  J. 

Q,.  6.  Was  there  any  pre-existent  matter  out  of  which 
God  created  the  world  ] 

A.  No:  for,  by  his  powerful  word,  he  called  "those 
things  which  be  not,  as  though  they  were,"  Rom.  iv.  17 ; 
"so  that  things  which  are  seen,  were  not  made  of  things 
which  do  appear,"^  that  is,  of  any  pre-existent  matter,  Heb. 
xi.  3. 


OF   CREATION   IN   GENERAL.  59 

Q.  7.  In  what  time  did  God  create  all  things  1 
A.  [In  the  space  of  six  days,]  Ex.  xx.  11. 
Q,.  8.  Could  he  not  have  created  all  things  in  a  moment 
of  time  1 

A.  Yes :  but  he  saw  it  more  for  his  own  glory,  and  the 
good  of  mankind,  to  set  them  an  example  of  working  six 
days,  and  resting  the  seventh. 

tt.  9.  On  which  of  the  six  days,  is  it  reckoned,  that  the 
angels  were  created  ] 

A.  It  is  probable  they  were  created  upon  the  first  day, 
as  would  seem  from  Job  xxxvhi.  4,  7:  "  Where  wast  thou 
when  I  laid  the  foundations  of  the  earth, — when  the  morn- 
ing stars  sang  together,  and  all  the  sons  of  God  shouted 
for  joy  1" 

Q,.  10.  Can  creating  power  be  imparted  to  any  creature  1 

A.  No  :  it  implies  a  contradiction  for  a  creature  to  create, 
because  this  would  vest  a  finite  creature  with  infinite 
power,  Isa.  xiv.  12. 

Q,.  II.  Is  it  not  then  a  clear  proof  of  the  supreme  Deity 
of  the  Son  of  God,  that  all  things  were  made  by  himT 

A.  No  doubt  it  is :  for,  none  but  he,  who  is  truly  and 
properly  God,  can  command  things  that  are  not  into  being, 
Isa.  xliv.  24. 

Q,.  12.  Is  creation  a  work  common  to  all  the  persons  of 
the  Trinity  ? 

A.  Yes ;  for  all  the  external  works  of  God  are  common 
to  each  person ;  every  one  of  the  three  adorable  persons 
being  the  same  in  substance,  equal  in  power  and  glory,  1 
John  V.  7 :  "  These  three  are  one," 

Q,.  13.  For  what  end  did  God  make  all  things'? 

A.  He  made  all  things  for  himself,  or  for  the  display  of 
his  matchless  excellencies,  Prov.  xvi,  4. 

Q..  14.  What  are  those  excellencies  or  perfections  of 
God,  which  are  more  especially  displayed  in  the  work  of 
creation  7 

A.  His  infinite  power,  extensive  goodness,  and  manifold 
wisdom,  Rom.  i.  20. 

Q,.  15.  How  does  the  infinite  power  of  God  shine  forth 
in  creating  the  world  1 

A.  In  bringing  all  things,  of  a  sudden,  out  of  nothing, 
by  his  bare  word,  Ps.  xxxiii.  6. 

Q,.  16.  What  was  that  bare  word] 

A.  Let  such  a  thing  be,  Gen.  i.  3. 

Q,.  17.  How  is  his  manifold  wisdom  displayed  in  this 
work  ] 

A.  In  the  vast  variety  of  creatures,  great  and  small, 
which  he  has  made ;  the  order  and  harniony  of  them  all ; 
and  their  subserviency  one  to  another,  Ps.  civ.  24. 

Q,.  18.  Why  is  it  said  that  he  made  all  things  [very  good  ?] 

A.  Because  God,  upon  a  survey  of  his  works,  declared 


60  OP  CREATION  IN  GENERAL. 

tliem  to  be  so,  Gen.  i.  31:  "God  saw  all  that  he  had  made, 
and  behold,  it  was  very  g-ood." 

Q,.  19.  In  what  consists  the  goodness  of  the  creatures  of 
God  ? 

A.  In  the  perfection  of  their  nature,  their  being  fit  to 
answer  the  end  of  their  creation  ;  and  their  usefulness  to 
man,  being  both  profitable  and  pleasant  to  him. 

Q,.  20.  Are  not  many  creatures  hurtful  to  man? 

A.  They  were  not  so  at  their  first  creation,  and  while 
man  continued  in  his  allegiance  to  God :  but  through  his 
sinning  against  God  he  has  brought  a  curse  on  himself, 
and  the  whole  creation,  Gen.  iii.  17 :  "  Cursed  is  the  ground 
for  thy  sake." 

d.  21.  Is  not  God  said  to  "create  evil?"  Isa.  xlv,  7. 

A.  Not  the  evil  of  sin ;  but  of  punishment,  as  a  just 
judge,  Rom.  iii.  5,  6.  Amos  iii.  6. 

Q,.  22.  How  then  came  sin  and  death  into  the  world  1 

A.  Man  is  the  parent  of  sin,  and  sin  opened  the  door  to 
death :  "  By  one  man  sin  entered  into  the  world,  and  death 
by  sin,"  Rom.  v.  12. 

Q,.  23.  Upon  what  day  did  God  rest  from  creating  the 
world  ? 

A.  Upon  the  seventh  day.  Gen.  ii.  2,  3 ;  which  was  there- 
fore appointed  to  be  the  weekly  Sabbath,  till  the  resurrec- 
tion of  Christ. 

Q,.  24.  Does  this  resting,  on  the  seventh  day,  say  that  he 
was  weary  with  working  1 

A.  No:  "  The  everlasting  God,  the  Creator  of  the  ends 
of  the  earth,  fainteth  not,  neither  is  weary,"  Isa.  xl.  28. 

Q,.  25.  What  then  is  meant  by  his  resting  1 

A.  It  is  spoken  afl;er  the  manner  of  men ;  and  the  mean- 
ing is,  that  God  ceased  to  create  any  other  sorts  of  crea- 
tures than  he  had  already  made. 

Q,.  26.  Is  not  the  same  power  that  created  all  things, 
exerted  in  sustaining  them  in  their  being? 

A.  Yes ;  for  he,  by  whom  the  worlds  were  made,  is  said 
to  uphold  all  things  by  the  word  of  his  power,  Heb.  i.  2,  3. 

Q,.  27.  Do  not  the  scriptures  speak  of  anew  creation,  as 
well  as  of  the  old? 

A.  Yes:  the  Spirit  of  God,  in  scripture,  speaks  of  a  new 
world  of  grace,  under  the  name  of  "  new  heavens"  and  a 
"new  earth,"  Isa.  Ixvi.  22;  Rev.  xxi.  1. 

Q,.  28.  What  is  to  be  understood  by  this  new  creation, 
or  new  world  of  grace  1 

A.  The  true  church  of  Christ,  particularly  under  the 
New  Testament,  not  excluding  the  church  triumphant  in 
heaven. 

Q,.  20.  By  whom  is  this  new  world  created? 

A.  By  the  same  God  that  made  the  old  world ;  "  Behold, 
I  create  new  heavens,  and  a  new  earth,"  Isa.  Ixv.  17. 


OF   THE   CREATION   OF   MAN.  61 

Q,.  30.  Who  are  the  inhabitants  of  this  new  world  ] 

A.  They  are  all  neio  creatures,  taken  out  of  the  old 
world,  2  Cor.  v.  17. 

Q.  31.  How  came  they  out  of  this  material,  into  that 
spiritual  world] 

A.  By  the  new  birth  ;  for,  except  a  man  be  born  again, 
he  cannot  enter  into  it,  John  iii.  3 :  flesh  and  blood,  or  cor- 
rupted nature,  continuing  such,  cannot  inherit  it,  1  Cor. 
XV.  50. 

Q,.  32.  Is  there  any  difference  of  nations,  sexes,  or  per- 
sons, in  this  new  world  ? 

A.  No ;  for  "  there  is  neither  Greek  nor  Jew,  circum- 
cision, nor  uncircumcision,  Barbarian,  Scythian,  bond  nor 
free  ;  but  Christ  is  all,  and  in  all,"  Col.  iii.  11. 

Q,.  33.  By  what  door  do  men  enter  into  this  new  world 
of  grace  ] 

A.  Christ  says,  "  I  am  the  door ;  by  me  if  any  man  enter 
in,  he  shall  be  saved,  and  shall  go  in  and  out,  and  find 
pasture,"  John  x.  9,  and  chap.  xiv.  6 ;  "  I  am  the  way — no 
man  cometh  unto  the  Father,  but  by  me." 

Q,.  34.  In  what  lies  the  happiness  of  the  inhabitants  of 
this  new  world  of  grace? 

A.  None  so  happy  as  they,  because  they  dwell  in  God, 
and  God  dwells  in  them  as  in  a  temple,  1  Cor.  iii.  16;  and 
walks  in  them  as  in  his  garden  of  pleasure,  2  Cor.  vi.  16; 
and,  at  death,  they  are  transported  by  the  ministry  of 
angels,  to  the  world  of  glory  above,  Luke  xvi.  22. 

Q,.  35.  What  may  we  learn  from  the  doctrine  of  the 
creation  ] 

A.  That  we  ought  to  contemplate  God  in  all  his  crea- 
tures, Ps.  xix.  1;"  acknowledge  him  as  the  rightful  pro- 
prietor and  sovereign  disposer  of  them  all,  1  Chron.  xxix. 
11;  and  believe  that  the  same  almighty  power  of  God, 
which  was  put  forth  in  creating  of  all  things,  shall  be  ex- 
erted in  defence  and  support  of  his  church  and  people,  in 
the  time  of  their  need,  Ps.  cxxi.  2. 


Quest.  10.  Hoiv  did  God  create  man  1 

Ans.  God  created  man,  male  and  female,  after  his  own 
image,  in  knowledge,  righteousness,  and  holiness,  with 
dominion  over  the  creatures. 

Q.-  1.  Upon  which  day  of  creation  was  \inan\  made? 
A.  Upon  the  sixth  day,  Gen.  i.  26,  and  31,  compared. 
Gl.  2.  Why  was  the  creation  of  man  delayed,  or  put  off, 
to  the  sixth  day  ? 
Part  I. — 6 


62  OP  THE   CREATION    OF   MAN. 

A.  To  discover  the  great  regard  God  had  to  man's  hap- 
piness and  welfare,  in  that  he  would  first  furnish  the  great 
house  of  the  creation  for  him,  before  he  brought  him  into 
it,  Ps.  viii.  6 — 8. 

Q,.  3.  Was  there  any  more  solemnity  observed  in  the 
creation  of  man,  than  in  making  the  rest  of  the  creatures  I 

A.  Yes :  for  as  to  the  rest  of  the  creatures,  he  just  com- 
manded them  into  being;  but  when  man  is  to  be  created, 
a  council  of  the  Trinity  is  held  about  his  formation.  Gen. 
i.  26,  "  Let  us  make  man." 

Q,.  4.  Why  so  much  solemnity  about  man's  formation 
beyond  other  creatures  ] 

A.  Because  man  was  to  be  God's  viceroy  in  this  lower 
world,  the  only  image  of  his  Creator,  in  his  formal  perfec- 
tions ;  and  it  was  the  purpose  of  God,  though  not  then  re- 
vealed, that  the  second  person  of  the  Godhead  was  to  be- 
come man. 

Q,.  5.  What  is  it  that  constitutes  the  human  nature,  or 
nature  of  man  1 

A.  A  true  body  and  a  reasonable  soul  united  together. 

Q,  6.  Of  what  was  the  body  of  man  formed] 

A.  "  Of  the  dust  of  the  ground,"  Gen.  ii.  7;  hence  God 
is  resembled  to  a  potter,  and  man  to  the  clay,  and  a  pot- 
sherd, Isa.  Ixiv.  8,  and  xlv.  9. 

Q.  7.  What  should  this  teach  us  ] 

A.  To  remember  we  are  dust,  Eccl.  iii.  20 ;  to  admire 
the  condescension  of  the  son  of  God  in  coming  into  our 
tribe,  and  assuming  a  human  body,  1  Tim.  iii.  16  ;  to  con- 
sider that  we  are  in  God's  hand,  as  the  clay  is  in  the  hand 
of  the  potter,  Jer.  xviii.  6 ;  and  that,  in  this  our  fallen  state, 
we  are  to  return  to  the  dust  again,  Gen.  iii.  19, 

Q,.  8.  How  was  the  first  woman  formed  ! 

A.  Of  a  rib  taken  from  the  man's  side,  Gen  ii.  21,  22. 

d.  9.  Of  what  was  this  a  figure  ] 

A.  Of  Christ  and  the  church,  Eph.  v.  31,  32. 

Q.  10.  In  what  respect  was  the  formation  of  the  woman 
a  figure  of  these } 

A.  In  as  much  as  the  church  was,  as  it  were,  taken  out 
of  the  pierced  side  of  Christ,  when  the  Lord  God  caused 
the  deep  sleep  of  death  to  foil  upon  him;  first,  typically,  in 
the  sacrifice;  and  then  actually,  in  his  decease  which  he 
accomplished  at  Jerusalem. 

Q,.  11.  Why  was  marriage  instituted  of  God  before  the 
fain 

A.  To  show  that  it  belongs  to  the  law  of  nature;  and 
that  mankind,  as  such,  have  a  title  to  it.  Heb.  xiii.  4, 
"  Marriage  is  honourable  in  all." 

Q..  12.  What  is  the  other  part  of  man's  nature] 

A.  A  reasonable  soul. 

Q.  13.  How  was  the  soul  of  man  made] 


OF   THE   CREATION   OF   MAN.  63 

A.  God  "  breathed  into  his  nostrils  the  breath  of  iife,  and 
he  became  a  living  soul,"  Gen.  ii.  7. 

Q..  14.  Why  is  the  creation  of  the  soul  of  man  thus 
expressed  ? 

A.  To  show,  that  as  the  Lord  is  "  the  God  of  the  spirits 
of  all  flesh,"  Num.  xxvii.  16  ;  who  creates  them  immedi- 
ately, and  by  himself,  without  the  intervention  of  second 
causes,  Zech.  xii.  1  ;  so  he  has  an  absolute  dominion  over 
them,  and  can  call  them  back  to  himself  when  he  pleases, 
Eccl.  xii.  7. 

Q,.  15.  In  what  does  the  soul  of  man  differ  from  the 
body  ? 

A.  The  body  is  a  corporeal,  but  the  soul  is  a  spiritual 
and  immaterial  substance. 

Q,.  16.  In  what  does  the  soul  of  man  differ  from  the 
spirit  or  life  of  a  beast  ] 

A.  The  spirit  or  life  of  a  beast  goes  downward  to  the 
earth,  and  perishes  at  its  death,  Eccl.  iii.  21 ;  but  the  soul 
of  man,  being  rational  and  immortal,  "returns  to  God 
who  gave  it,"  Eccl.  xii.  7. 

Q,.  17.  How  do  you  prove  the  immortality  of  the  soul  of 
man? 

A.  (1.)  From  the  great  price  paid  for  the  redemption  of 
the  soul,  which  had  ceased  for  ever,  without  a  ransom  of 
infinite  value,  Ps.  xlix.  8.  (2.)  From  the  promises  of 
eternal  life,  and  the  threatenings  of  eternal  death,  Mark 
xvi.  16.  (3.)  Christ  tells  us,  that  they  who  kill  the  body 
cannot  kill  the  soul.  Matt.  x.  28.  (4.)  Christ,  and  his  dying 
saints,  commit  their  spirits,  or  souls,  into  the  hand  of  God, 
Ps.  xxxi.  5 ;  Luke  xxiii.  46 ;  Acts  vii.  59 ;  and  the  soul  of 
the  thief  went  to  paradise,  with  the  soul  of  Christ,  that  day 
they  died,  Luke  xxiii.  43.  In  a  word,  if  the  soul  perishes 
with  the  body,  the  saints  of  God  would  be  of  all  men  the 
most  miserable,  1  Cor.  xv.  19. 

Q,.  18.  What  should  this  teach  us  7 

A.  To  be  more  concerned  for  the  salvation  of  our  souls 
than  for  all  things  in  the  world :  "  For,"  says  Christ,  "  what 
is  a  man  profited,  if  he  gain  the  whole  world,  and  lose  his 
own  soul  ]"  Matt.  xvi.  26. 

Q,.  19.  Why  did  God  create  man  [7nale  and  female?] 

A.  For  the  propagation  of  mankind,  Gen.  i.  28 ;  and 
mutual  helpfulness  to  each  other,  chap.  ii.  18. 

Q,.  20.  Why  were  both  the  man  and  the  woman  called 
Adam  ?  Gen.  v.  2. 

A.  To  intimate  that  their  original  was  of  the  earth  ;  that 
they  were  both  of  the  same  nature  ;  that  the  promises  and 
threatenings  concerned  them  both  equally,  Rom.  v.  12; 
and  to  teach  us,  that  notwithstanding  this,  the  man  was 
the  representing  head  of  the  covenant,  1  Cor.  xv.  22. 

Q.  21.  After  whose  image  did  God  create  man  1 


64  OP  THE   CREATION   OF  MAN. 

A.  [After  his  oivn  image,']  Gen.  i.  26,  27. 

Gl.  22.  Did  this  image  of  God  lie  in  any  outward  shape 
of  man's  body  ? 

A.  By  no  means :  for  God  is  a  pure  Spirit,  without  all 
bodily  parts,  John  iv.  24. 

Q.  23.  What  then  was  the  proper  seat  of  it  ? 

A.  The  soul  of  man  was  the  painting  table,  on  which 
this  image  of  God  was  expressed  and  delineated,  Gen.  ii. 
7 ;  James  iii.  9. 

Q,.  24.  In  what  did  the  soul  of  man  bear  a  likeness  to 
God! 

A.  In  its  spiritual  and  immortal  nature ;  and  in  the 
faculties  of  the  understanding  and  the  will,  with  which  it 
was  endued. 

Q,.  25.  In  what  did  the  image  of  God,  which  was  drawn 
on  man's  soul,  chiefly  consist  ] 

A.  [Ill  knoivledge,  righteousness,  and  holiness,']  Col.  iii. 
10;Eph.  iv.  24. 

Q,.  26.  What  knowledge  was  man  endued  with  at  his 
creation  1 

A.  A  perfect  knowledge  of  God,  of  his  will,  and  works, 
so  far  as  was  necessary  to  render  him  happy,  and  fit  for 
universal  obedience. 

Q,.  27.  What  righteousness  had  man  at  his  creation  ? 

A.  Not  an  imputed,  but  an  inherent  righteousness; 
which  consisted  in  a  perfect  conformity  of  all  the  powers 
and  faculties  of  his  soul,  to  the  pure  nature  of  God,  and 
the  moral  law  written  upon  his  heart,  Eccl.  vii.  29. 

Q.  28.  In  what  consisted  his  holiness  ? 

A.  In  the  lustre  and  beauty  of  his  perfect  knowledge 
and  inherent  righteousness,  shining  both  in  his  heart  and 
life. 

Q,.  29.  W^as  the  will  of  man,  in  a  state  of  innocence, 
absolutely  indifferent  to  good  and  evil  ] 

A.  No :  God  set  man's  will  only  towards  good ;  yet  it 
was  movable  to  evil,  and  that  only  by  man  himself;  to 
whom  God  gave  a  sufficient  power  to  stand  in  his  integ- 
rity, if  he  had  pleased,  Eccl.  vii.  29. 

Q,.  30.  What  was  the  necessary  consequence  of  this 
image  of  God  drawn  upon  our  first  parents'? 

A.  The  immortality  of  the  whole  man,  and  [dominion 
over  the  creatures.] 

Q,.  31.  Would  they  have  been  immortal  if  they  had  not 
sinned  ] 

A.  Yes ;  for  it  was  only  in  case  of  sin  that  death  was 
threatened,  Gen.  ii.  17. 

Q,.  32.  How  could  their  bodies  have  been  immortal, 
when  made  of  the  dust  1 

A.  The  perfect  purity  or  holiness  of  their  souls,  would 


OP  PROVIDENCE.  65 

have  preserved  their  bodies  from  sickness,  death,  and 
corruption,  Rom.  v.  12,  and  vi.  23. 

d.  33.  In  what  did  man's  dominion  over  the  creatures 
consist  ? 

A.  In  his  princely  power  over  the  inferior  creatures,  by 
which  he  could  rule  and  use  them  as  he  pleased,  for  God's 
glory  and  his  own  good,  without  any  injustice,  Gen.  i.  18, 
and  ii.  19,  20. 

Q,.  34.  Where  did  God  put  the  man  when  he  had  formed 
him  after  his  own  image  1 

A.  In  the  garden  of  Eden  ;  a  place  eminent  for  pleasant- 
ness, wherein  nothing  was  wanting,  either  for  necessity 
or  delight.  Gen.  ii.  8,  9. 

Q,.  35.  What  may  we  learn  from  the  holy  and  happy 
state  in  which  man  was  created  ? 

A.  The  unspeakable  difference  between  man's  former 
and  present  condition  :  formerly,  in  a  state  of  innocence, 
man's  understanding  was  a  lamp  of  light,  his  will  lay 
straight  with  the  will  of  God,  and  his  affections  were  pure 
and  holy,  free  from  all  disorder  and  distemper ;  but  7iow, 
the  very  reverse  :  so  that  we  may  say,  "How  is  the  gold 
become  dim !  how  is  the  most  fine  gold  changed !"  Lam. 
iv.  1.  "  The  crown  is  fallen  fi'om  our  head!  wo  unto  us 
that  we  have  sinned !"  chap.  v.  16. 


Quest.  11.   What  are  God^s  works  of  providence  ? 

Ans.  God's  works  of  providence  are,  his  most  holy, 
wise,  and  powerful  preserving  and  governing  all  his  crea- 
tures, and  all  their  actions. 

Q,.  1.  How  does  it  appear  that  there  is  a  [providence  ?] 

A.  From  scripture,  and  by  reason. 

Q,.  2.  How  does  the  scripture  evidence  that  there  is  a 
providence  1 

A.  It  tells  us,  that  the  Lord  preserves  man  and  beast, 
Ps.  xxxiv.  6 ;  that  he  gives  "  rain  from  heaven,  and  fruitful 
seasons,  filling  our  hearts  with  food  and  gladness,"  Acts 
xiv.  17 ;  that  '"  he  giveth  to  all,  life,  and  breath,  and  all 
things,"  Acts  xvii.  25. 

Q,^  3.  How  may  providence  be  proved  by  reason  ? 

A.  The  admirable  order  and  harmony  among  such  a 
vast  variety  of  creatures  in  the  world,  continuing  for  so 
many  ages,  notwithstanding  of  their  different  and  oppo- 
site natures ;  the  accomplishment  of  future  events,  exactly 
according  to  the  predictions  of  them  long  before ;  the 
revolutions  of  kingdoms;  the  orderly  returns  of  seed-time 
and  harvest ;  and  the  preservation  of  a  church  on  earth, 

6* 


66  OF   PROVIDENCE. 

against  the  fury  of  hell  and  wicked  men :  all  these  plainly 
evince,  to  the  rntional  world,  that  there  is  a  providence. 

Q.  4.  Can  providence  be  denied  without  denying  the 
being  of  God  I 

A.  No;  for  the  same  arguments  that  prove  the  one, 
prove  the  other :  to  deny  that  God  governs  the  world,  is 
to  deny  that  God  exists,  Isa.  xli.  23. 

Gl.  5.  What  is  the  object  of  God's  providence,  or  to  what 
does  it  extend  1 

A.  To  [all  his  creatures,  and  all  their  actions.'] 

Q.  6.  What  is  God's  providence  towards  the  angels  1 

A.  He  permitted  some  of  them  to  fall  wilfully  and  irre- 
coverably into  sin  and  damnation,  Jude  verse  6;  and 
established  the  rest  in  holiness  and  happiness,  1  Tim.  v.  21. 

Q.  7.  Are  the  smallest  and  meanest  of  the  creatures  the 
objects  of  God's  providence,  as  well  as  the  greatest  and 
most  considerable  1 

A.  God's  providence  disdains  not  the  meanest  worm, 
more  than  the  mightiest  prince:  he  counts  the  hairs  of 
our  head,  Matt.  x.  30,  as  well  as  the  number  of  the  stars, 
Ps.  cxlvii.  4. 

Q..  8.  Does  it  reflect  any  dishonour  upon  the  providence 
of  God  to  take  care  of  the  meanest  creatures  ] 

A.  It  can  reflect  no  dishonour  upon  divine  providence, 
to  preserve  what  infinite  wisdom  saw  meet  to  create,  be 
it  ever  so  mean  in  our  view,  Neh.  ix.  6. 

Q.  9.  Does  providence  extend  to  all  the  [actions]  of  the 
creatures,  as  well  as  to  the  creatures  themselves  ? 

A.  Yes :  otherwise  the  creatures  would  be  independent 
in  their  actions ;  and  God  would  not  be  in  all  things  the 
first  cause.  Gen.  xlv.  7. 

Q.  10.  Are  casual  or  contingent  actions  subject  to  divine 
providence  ? 

A.  What  is  casual  to  us,  is  ordained  by  God :  nothing 
can  be  more  casual  than  a  lot,  yet  "  the  whole  disposing 
thereof  is  of  the  Lord,"  Prov.  xvi.  33. 

Q..  II.  Are  voluntary  or  free  actions  subject  to  it  like- 
wise? 

A.  Yes ;  for,  though  "  there  are  many  devices  in  a  man's 
heart,  nevertheless  the  counsel  of  the  Lord,  that  shall 
stand,"  Prov.  xix.  21. 

Q.  12.  How  is  the  providence  of  God  conversant  about 
good  actions  1 

A.  Not  by  compelling,  but  sweetly  inclining  and  deter- 
mining the  will,  both  to  the  action  and  the  right  manner 
of  performing  it.  Phil.  ii.  13,  "  It  is  God  who  worketh  in 
you,  both  to  will  and  to  do,  of  his  good  jileasure." 

Q.  13.  How  is  it  conversant  about  sinful  actions? 

A.  In  permitting  them  to  be  done,  Acts  xiv.  16;  and  in 
limiting  and  directing  them  to  good  and  holy  ends,  con- 


OF   PROVIDENCE.  Q7 

trary  both  to  the  nature  of  sin,  and  the  hitention  of  the 
sinner,  2  Kings  xix.  28. 

Q,.  14.  What  scripture  instance  may  be  given,  of  God's 
over-ruling  the  sinful  actions  of  men  to  holy  ends  ] 

A.  The  worst  action  that  ever  was  committed,  the  cru- 
cifying the  Lord  of  glory,  was  ordered  and  directed  by 
God,  for  bringing  about  the  greatest  mercy,  the  redemp- 
tion of  a  lost  world,  Acts  n.  23,  and  iv.  28. 

Q,.  15.  What  are  the  [works]  of  providence  about  the 
creatures  and  their  actions  1 

A.  They  are  two ;  God's  preserving  them,  and  his  gov- 
erning them. 

Q,.  16.  What  is  God's  [preserving']  work  of  providence  ? 

A.  It  is  his  upholding  all  the  creatures  in  their  being 
and  operation,  by  the  same  power  by  which  he  made  them 
at  first,  Heb.  i.  3 — "  Upholding  all  things,  by  the  word  of 
his  power." 

Q,.  17.  What  would  be  the  consequence  of  God's  with- 
holding from  the  creatures  his  preserving  providence  ] 

A.  They  would  presently  sink  into  their  original  no- 
thing, Ps.  civ.  29. 

Q,.  18.  What  is  God's  [governing]  work  of  providence? 

A.  His  directing  and  leading  all  his  creatures  to  the 
proper  ends,  which  he  has  prescribed  and  appointed,  Prov. 
xvi.  9 :  "  A  man's  heart  deviseth  his  way,  but  the  Lord 
directeth  his  steps," 

Q..  19.  How  do  you  prove  that  God  governs  as  well  as 
preserves  his  creatures  ] 

A.  From  their  dependence  upon  him  for  operation,  as 
well  as  for  being ;  for  in  him  they  live  and  move,  as  well 
as  have  their  being,  Acts  xvii.  28 ;  and  it  is  expressly  said, 
that  "  God  ruleth  by  his  power  for  ever."    Ps.  Ixvi.  7. 

Q.  20.  Does  God's  governing  providence  include  in  it 
his  immediate  concurrence  with  every  action  of  the  crea- 
ture ] 

A.  Yes:  God  not  only  efficaciously  concurs  in  pro- 
ducing the  action,  as  to  the  matter  of  it;  but  likewise  pre- 
determines the  creature  to  such  or  such  an  action,  and 
not  to  another,  Isa.  x.  6,  7;  shutting  up  all  other  ways  of 
acting,  and  leaving  that  only  open,  which  he  had  deter- 
mined to  be  done,  Ezek.  xxi.  21,  22. 

Q,.  21.  How  can  God  concur  with  the  sinful  actions  of 
men,  without  sin,  of  which  he  cannot  be  the  author  ] 

A.  Although  God  not  only  preserves  and  supports  the 
faculties  with  which  a  man  sins,  but  likewise  previously, 
immediately,  and  efficaciously  concurs  to  the  substance, 
matter,  or  entity  of  the  action,  yet  he  by  no  means  con- 
curs to  the  sinfulness  or  wickedness  of  the  act,  Isa.  x.  6,  7. 

a.  22.  In  what  does  the  sinfulness  of  an  action  properly 
consist  ? 


68  OF   PROVIDENCE. 

A.  Not  in  the  matter  of  the  action,  but  in  the  form  of  it; 
that  is,  not  in  the  action  itself,  considered  as  an  act,  but  in 
the  deficiency  or  swerving  of  that  act  from  the  rule  of  the 
law,  1  John  iii.  4 — "  Sin  is  the  transgression  of  the  law." 

Q,.  23.  How  may  the  difference  between  the  matter  and 
form  of  an  action  be  illustrated  by  an  example! 

A.  In  the  stoning  of  Achan  and  Naboth ;  the  matter  of 
the  action  was  the  same,  namely,  the  throwing  of  stones ; 
but  the  form  of  the  action,  in  point  of  conformity  or  dis- 
conformity  to  the  law,  was  vastly  different :  the  stoning 
of  Achan,  condemned  by  God,  and  all  Israel,  was  an  act 
of  just  punishment,  agreeable  to  the  law  ;  but  the  stoning 
of  Naboth,  an  innocent  man,  w^as  an  act  of  unjust  murder, 
quite  contrary  to  the  law,  Ex.  xx.  13. 

d.  24.  From  whence  then  does  the  sinfulness  or  vicious- 
ness  of  actions  proceed  1 

A.  Although  the  power  of  acting  be  from  C4od,  yet  the 
viciousness  or  malignity  of  the  action  is  entirely  from  the 
inherent  corruption  of  our  own  nature,  James  i.  13,  14. 

Q,.  25.  Does  not  Qod  present  the  object  which  is  the 
occasion  of  sinning  ] 

A.  Sin  does  not'arise  from  the  object  which  God,  in  his 
providence,  presents  to  us,  but  from  our  own  inward  de- 
pravity, called,  "  the  corruption  that  is  in  the  world  through 
lust,"  2  Pet.  i.  4.  God  delivered  Christ  to  the  Jews ;  he 
presented  him  to  them ;  but  neither  infused  that  malice  in 
them,  by  which  they  crucified  him,  nor  did  excite  it,  but 
it  was  entirely  of  themselves.  Acts  ii.  23. 

Q,.  26.  What  are  the  properties  of  God's  providence  ? 

A.  It  is  [most  hohj,  ivise,  and  poicerfuL] 

Q,.  27.  Why  is  the  providence  of  God  called  [most  holy  ?] 

A.  Because  of  the  infinite  holiness  and  purity  that  shines 
in  all  his  administrations,  Ps.  cxlv.  17. 

Q.  28.  In  what  docs  the  holiness  of  God's  providence 
appear  1 

A.  In  bringing  glory  to  his  mercy  and  justice  out  of  sin. 

Q,.  29.  How  does  he  bring  glory  to  his  mercy  out  of  sin? 

A.  In  making  the  worst  of  sinners  become  the  choicest 
of  saints,  as  in  the  instance  of  Paul,  1  Tim.  i.  12,  13,  and 
others. 

Q,.  30.  How  does  he  bring  glory  to  his  justice  out  of  sin  1 

A.  By  the  judgments  which  he  executes  upon  sinners, 
even  in  this  life,  Ps.  ix.  16. 

Q..  31.  Why  is  the  providence  of  God  said  to  be  [ivise  ?] 

A.  Because  it  makes  all  things  subservient  to  the  end 
which  God  had  fixed  for  himself,  Rom.  viii.  28. 

Q,.  32.  How  is  the  wisdom  of  providence  manifested  ? 

A.  In  the  exact  harmony  of  all  the  motions  thereof  with 
the  word,  Hos.  xiv^  9. 

Q,.  33.  Why  is  God's  providence  called  [jpoiverful?] 


OF  PROVIDENCE.  69 

A.  Because  it  cannot  be  resisted,  Dan.  iv.  35 — "  He  doth 
according  to  his  will,  in  the  army  of  heaven,  and  among 
the  inhabitants  of  the  earth :  none  can  stay  his  hand,  or 
say  unto  him,  what  dost  thou  V 

Q,.  34.  How  does  the  power  of  providence  discover 
itself] 

A.  In  bringing  about  great  events,  by  small  and  appa- 
rently contemptible  means :  thus,  he  makes  ivorm  Jacob 
to  thresh  the  mountains,  Isa.  xli.  15;  and  by  the  foohsh- 
ness  of  preaching  saves  them  that  believe,  1  Cor.  i.  21. 

Q,.  35.  How  is  the  providence  of  God  usually  distin- 
guished I 

A.  Into  ordinary  and  extraordinary,  common  and 
special. 

Q,.  36.  What  is  the  ordinary  providence  of  God  ? 

A.  It  is  his  observing  the  order  of  things,  which  he  ap- 
pointed from  the  beginning,  Hos.  ii.  21,  22. 

Q,.  37.  What  is  the  extraordinary  providence  of  God  ] 

A.  It  is  his  going  beyond,  or  contrary  to  the  natural 
order  of  things ;  and  such  events  are  called  miraculous. 

Q,.  38.  What  is  a  miracle  1 

A.  It  is  such  an  astonishing  and  surprising  effect,  con- 
trary to  the  ordinary  course  of  nature,  as  surpasses  the 
power  of  all  created  beings,  and  can  be  produced  by  di- 
vine omnipotence  only ;  such  as,  dividing  the  waters  of 
the  Red  Sea  and  Jordan,  making  the  sun  to  stand  still, 
raising  the  dead,  giving  eye-sight  to  the  born  blind,  curing 
all  manner  of  diseases  by  a  w^ord,  and  the  like. 

Gi.  39.  What  is  common,  providence  ] 

A.  It  is  that  which  is  exercised  about  all  the  creatures 
in  general,  Acts  xviii.  28,  called  God's  natural  government. 

Q,.  40.  What  is  special  providence  1 

A.  It  is  that  which  is  exercised  about  rational  creatures 
in  particular,  Deut.  xxx.  16 — 18,  called  his  moral  govern- 
ment. 

Q,.  41.  What  is  the  special  providence  which  God  exer- 
cises about  his  church  and  people  1 

A.  His  "  eyes  run  to  and  fro  throughout  the  whole  earth, 
to  show  himself  strong  in  behalf  of  them  whose  heart  is 
perfect  towards  him,"  2  Chron.  xvi.  9;  and  he  makes  all 
things  work  together  for  their  good,  Rom.  viii.  28. 

Q.  42.  Are  not  all  the  dispensations  of  providence,  pros- 
perous or  adverse,  to  be  carefully  observed  ] 

A.  Yes;  for  "whoso  is  wise,  and  will  observe  these 
things,  even  they  shall  understand  the  loving-kindness  of 
the  Lord,"  Ps,  cvii.  43. 

a.  43.  How  are  the  providences  of  God  to  be  observed! 

A.  With  humility  and  reverence,  under  a  sense  of  our 
weakness  to  penetrate  into  them,  Rom.  xi.  34 ;  and  with 


70  OF   PROVIDENCE. 

gratitude  and  thankfulness,  because  there  is  always  some 
mixture  of  mercy  with  judgment  in  this  life,  Ps.  ci.  1. 

U.  44.  Is  it  not  dangerous  to  overlook  the  operations  of 
divine  providence  ] 

A.  Yes ;  for  it  is  said,  Ps.  xxviii.  5,  "  Because  they  re- 
gard not  the  works  of  the  Lord,  nor  the  operation  of  his 
hands,  he  shall  destroy  them,  and  not  build  them  up." 

Gi.  45.  Are  not  some  dispensations  of  providence  very 
dark  and  mysterious  ] 

A.  Yes :  his  ways  are  many  times  in  the  sea,  and  his 
paths  in  the  great  waters,  and  his  footsteps  are  not  known, 
Ps.  Ixxvii.  19. 

d.  46.  In  what  does  the  mystery  of  providence  appear  1 

A.  In  the  mysterious  tract,  and  mysterious  outward  ap- 
pearance of  it. 

Q,.  47.   How  is  providence  mysterious  in  the  tract  of  it] 

A.  In  attaining  its  end  by  seemingly  contrary  means ; 
such  as  making  Joseph's  imprisonment  the  step  to  his 
being  second  in  the  kingdom,  and  the  casting  of  Daniel 
into  the  lions'  den,  the  pat*h  to  his  higher  preferment. 

Q,.  48.  In  what  is  providence  mysterious  in  the  outivard 
appearance  of  it  ? 

A.  In  that  "  all  things  come  alike  unto  all ;"  there  being 
one  event  to  the  righteous  and  to  the  ivicked :  and  no  man 
knowing  love  or  hatred,  by  all  that  is  before  him  in  this 
life,  EccL  ix.  1,  2. 

Q,.  49.  How  do  you  prove  that  love  or  hatred  cannot  be 
known  by  the  outward  dispensations  of  providence  in  this 
life? 

A.  From  the  parable  of  the  rich  man  and  Lazarus ; 
the  rich  man,  in  his  lifetime,  received  good  things,  and 
Lazarus  evil  things;  and  yet,  after  death,  Lazarus  is 
comforted,  and  the  other  tormented,  Luke  xvi.  19 — 27. 

Q.  50.  Is  this  seemingly  unequal  appearance  of  provi- 
dence in  this  life,  any  reflection  upon  the  wisdom  and 
righteousness  of  it  ? 

A.  No ;  for,  though  good  men  may  be  sometimes  put  to 
a  stand  by  the  outward  prosperity  of  the  wicked,  and  the 
straits  and  wants  of  the  godly,  as  Jeremiah  was,  chap.  xii. 
1,  "  wherefore  doth  the  way  of  the  wicked  prosper  1  where- 
fore are  all  they  happy  that  deal  very  treacherously  ?"  yet, 
if  the  enjoyments  of  the  one,  and  wants  of  the  other,  are 
laid  in  the  balance,  it  would  be  found,  that  a  "  little  that 
the  righteous  man  hath,  is  better  than  the  riches  of  many 
wicked,"  Ps.  xxxvii.  16. 

Q,.  51.  What  is  our  duty  when  providence  seems  to  run 
contrary  to  the  promise  1 

A.  It  is  to  believe  the  promise,  and  that  providence  is 
running  in  a  direct  line  to  the  accomplishment  of  it, 


OP   THE   COVENANT    OF   WORKS.  71 

though  we  cannot  see  it  at  the  time,  as  Abraham  did, 
"who  against  hope  believed  in  hope,  and  staggered  not 
at  the  promise  of  God  through  unbelief,"  Rom.  iv.  18, 
20. 

Q,.  52.  Will  not  dark  providences  be  opened  to  the 
saints  some  time  or  other  J 

A.  Yes :  for,  says  Christ,  "  What  I  do  thou  knowest  not 
now,  but  thou  shalt  know  hereafter,"  John  xiii.  7. 

Q..  53.  When  will  the  mystery  of  providence  be  opened 
to  the  saints  1 

A.  It  shall  be  fully  unveiled  at  the  end  of  the  day,  when 
the  mystery  of  it  shall  be  finished,  and  all  the  labyrinths, 
in  which  the  saints  were  led,  fully  unwinded.  Rev.  x. 
6,7. 

Q,.  54.  What  will  be  the  language  of  the  samts,  when 
the  whole  mystery  of  providence  shall  be  explained  ? 

A.  They  will  say,  "  He  hath  done  all  things  well,"  Mark 
vii.  37  :  "  Not  one  thing  hath  failed  of  all  the  good  things 
which  the  Lord  spake ; — all  are  come  to  pass, — not  one 
thing  hath  failed  thereof,"  Josh,  xxiii.  14. 

Gl.  55.  What  improvement  ought  we  to  make  of  this 
doctrine  of  providence  I 

A.  To  commit  our  way  to  the  Lord ;  to  "  trust  also  in 
him,  and  he  shall  bring  it  to  pass,"  Ps.  xxxvii.  5. 


Quest.  12.  What  special  act  of  2^rovidence  did  God 
exercise  towards  man,  in  the  estate  luherein  he  ivas  ere* 
ated  ? 

Ans.  When  God  had  created  man,  he  entered  into  a 
covenant  of  life  with  him,  upon  condition  of  perfect 
obedience ;  forbidding  him  to  eat  of  the  tree  of  knowledge 
of  good  and  evil,  upon  the  pain  of  death. 

Q,.  1.  Was  there  any  thing  special  in  God's  government 
of  man,  when  he  was  created,  above  the  other  crea- 
tures T 

A.  Yes;  for  God  gave  man  a  moral  law,  which  the 
other  creatures,  not  endued  with  reason,  were  not  capa- 
ble of:  Job  XXXV.  10,  11—"  None  saith.  Where  is  God  my 
maker]— Who  teacheth  us  more  than  the  beasts  of  the 
earth,  and  maketh  us  wiser  than  the  fowls  of  heaven." 

Q,.  2.  What  call  you  a  moral  law  1 

A.  A  moral  law  signifies  a  law  of  right  manners,  or 
good  and  suitable  behaviour  towards  God  and  man,  and 
adapted  to  man's  rational  nature,  Rom.  vii.  12. 


72  OP  THE    COVENANT    OF   WORKS. 

Q,.  3.  How  was  this  law  first  given  to  man  ? 
A.  It  was  written  upon  the  table  of  his  heart,  the  mo- 
ment that  God  created  liim  in  his  own  image,  Gen.  i.  27. 

Q,.  4.  What  do  you  understand  by  God's  writing  the 
law  upon  the  table  of  his  heart  ? 

A.  God's  inlaying  a  principle  of  obedience  in  his  heart, 
disposing  him  to  obey  out  of  love  to  God,  and  a  supreme 
regard  to  his  authority,  Eccl,  vii.  29. 

Q,.  5.  What  was  the  peculiar  favour  which  God  mani- 
fested to  man  in  a  state  of  innocence,  besides  writing  the 
law  upon  his  heart  ] 

A.  The  reducing  that  law  to  the  form  of  a  covenant,  by 
which  man  became  confederate  with  heaven. 

Q,.  6.  What  is  a  covenant  1 

A.  A  mutual  free  compact  and  agreement  between  two 
parties,  upon  express  terms  or  conditions. 

Q,.  7.  How  many  covenants  are  there,  relating  to  the 
life  and  happiness  of  man  1 

A.  Two ;  the  covenant  of  works,  and  the  covenant  of 
grace,  Gal.  iv.  24 — "  These  are  the  two  covenants." 

Gt.  8.  Which  of  these  was  the  covenant  which  God 
entered  into  with  man,  when  he  was  created] 

A.  The  covenant  of  works,  or  of  life. 

Q,.  9.  Why  called  a  covenant  of  works  ? 

A.  From  the  condition  of  it. 

Q,.  10.  Why  called  [a  covenant  of  life?] 

A.  From  the  promise  of  it. 

Q,.  II.  How  does  it  appear  that  God  entered  into  a 
covenant  with  man  in  innocence  ? 

A.  From  the  condition  and  penalty  that  were  in  the  first 
covenant.  Gen.  ii.  16,  \7,  and  from  express  mention  in 
scripture  of  Adam's  breach  of  that  covenant.  Hos.  vi.  7 — 
"  But  they,  like  men,  (margin,  like  Adam,)  have  trans- 
gressed the  covenant." 

Q,.  12.  How  does  it  appear  that  Adam  gave  that  consent, 
which  was  necessary  in  a  mutual  covenant  ] 

A.  His  silent  acquiescence  to  the  will  of  his  sovereign 
Creator,  implied  a  consent ;  and  his  consent  could  not  be 
withheld,  by  a  creature  made  after  the  image  of  God,  in 
knowledge,  righteousness,  and  holiness. 

Q.  13.  "what  was  the  condition  of  the  covenant  of 
works  ] 

A.  [Perfect  obedience]  to  the  whole  law  of  God,  in  heart 
and  life. 

Q.  14.  What  was  the  sum  of  that  law,  which  was  the 
rule  of  man's  covenant  obedience  ] 

A.  That  man  believe  whatever  God  shall  reveal,  and 
do  wliatever  he  shall  command,  Rom.  x.  .5 ;  and,  in  testi- 
mony of  it,  not  to  [eat  of  the  tree  of  knowledge  of  good 
and  evil,]  Gen.  ii.  17. 


OP  THE   COVENANT    OP   WORKS.  73 

Q,.  15.  Was  this  prohibition,  of  not  eating  of  the  tree  of 
knowledge  of  good  and  evil,  a  moral  or  a  positive  precept  1 

A.  It  was  a  positive  precept,  founded  in  the  sovereign 
will  of  God. 

Q,.  16.  Was  it  then  a  thing  in  itself  indifferent  to  eat,  or 
not  to  eat,  of  that  tree  1 

A.  There  could  be  no  moral  evil  in  eating  of  that  tree, 
more  than  any  other,  antecedently  to  the  command  of 
God  forbidding  it ;  but  after  that,  it  was  no  more  indiffer- 
ent, but  highly  sinful  to  do  so. 

(i.  17.  Why  did  God  extend  the  rule  and  matter  of 
man's  covenant  obedience,  to  a  thing  in  itself  indifferent  7 

A.  That  man's  obedience  might  turn  upon  the  precise 
point  of  the  will  of  God,  which  is  the  plainest  evidence  of 
true  obedience,  Ps.  xl.  8. 

(i.  18.  Did  man's  life  and  death  hang  upon  this  positive 
precept  about  the  forbidden  fruit  ] 

A.  Not  upon  this  only,  but  likewise  on  the  whole  law, 
Gal.  iii.  10.  "  Cursed  is  every  one  that  continueth  not  in 
all  things  written  in  the  book  of  the  law  to  do  them." 

Q.  19.  Was  there  any  mercy  or  favour  in  restricting 
man  from  eating  of  this  tree } 

A.  Much  every  w^ay;  for  this  restriction  taught  him, 
that  though  he  was  lord  of  the  creatures,  yet  he  was  God's 
subject:  it  was  a  beacon  set  up  before  him  to  beware  of 
sin ;  and  it  pointed  him  away  from  the  creatures  to  God 
himself  for  happiness. 

Q,.  20.  What  was  the  penalty  in  case  of  disobedience  1 

A.  It  was  [the  pain  of  death:] — "  In  the  day  that  thou 
eatest  thereof  thou  shalt  surely  die,"  Gen.  ii.  17. 

Q,.  21.  What  kind  of  death  was  this  which  was  threat- 
ened upon  disobedience  ? 

A.  It  was  death  temporal,  spiritual,  and  eternal. 

Q.  22.  Did  Adam  die  a  temporal  or  natural  death,  that 
day  he  sinned  1 

A.  No :  but  he  became  a  dead  man  in  law,  and  his  body 
got  its  death- wound,  and  became  mortal,  Rom.  v.  12. 

Q,.  23.  Why  was  the  immediate  execution  of  natural 
death  suspended  1 

A.  Because  of  his  posterity  then  in  his  loins ;  and  be- 
cause of  another  covenant  that  was  prepared.  Job  xxxiii. 
24. 

Q.  24.  What  was  the  spiritual  death  threatened'? 

A.  The  loss  of  his  original  righteousness,  and  the  favour 
of  God,  Gen.  iii.  8,  10,  24. 

Q,.  25.  What  is  meant  by  eternal  death  1 

A.  The  enduring  of  the  wrath  of  God,  in  soul  and  body, 
in  a  state  of  separation  from  him  for  ever.  Matt.  xxv.  46. 

Q,.  26.  What  was  the  promise  in  this  covenant,  in  case 
of  obedience  ] 

Part  I.— 7 


74  OF   THE   COVENANT    OP   WORKS. 

A.  It  was  life. 

Q.  27.  How  does  it  appear  that  life  was  promised,  when 
the  promise  of  it  is  not  expressly  mentioned  ] 

A.  The  promise  of  hfe  is  included  in  the  threatening  of 
death ;  "  In  the  day  that  thou  eatest  thereof,  thou  shalt 
surely  die:"  which  necessarily  implies,  If  thou  dost  not 
eat  thereof,  thou  shalt  surely  live.  Gal,  iii.  12. 

Q.  28.  What  kind  of  life  was  it  that  was  promised  to 
man  in  the  covenant  of  works  ] 

A.  The  continuance  of  his  natural  life,  consisting  in  the 
union  of  his  soul  and  body ;  the  continuance  also  of  his 
spiritual  life,  consisting  in  the  favour  of  God,  Lev.  xviii. 
5 ;  and  his  entering  upon  eternal  life  in  heaven,  after  he 
had  passed  through  the  time  of  his  trial  upon  earth,  Rom. 
vii.  10. 

Q,.  29.  How  do  you  prov^e  that  eternal  life  in  heaven 
was  included  in  the  promise  of  this  covenant  ] 

A.  From  eternal  death  in  hell  being  included  in  the 
threatening  of  it,  as  the  natural  wages  of  sin ;  and  from 
Christ  himself  expounding  the  promise  of  the  covenant  of 
works,  of  eternal  life,  Matt.  xix.  16.  When  one  puts  the 
question  to  him,  "  What  shall  I  do,  that  I  may  inherit  eter- 
nal life  ]"  he  answers,  ver.  17,  "  If  thou  wilt  enter  into  life, 
(namely,  eternal  life,  by  doing,)  keep  the  commiandments." 

Q..  30.  Was  there  any  proportion  between  Adam's  obe- 
dience, though  sinless,  and  the  life  that  was  promised  ? 

A.  There  can  be  no  proportion  between  the  obedience 
of  a  finite  creature,  however  perfect,  and  the  enjoyment 
of  the  infinite  God,  Job  xxii.  2,  3 :  "  Can  a  man  be  profit- 
able to  God  ?  Is  it  any  pleasure  to  the  Almighty,  that  thou 
art  righteous  ]  or,  is  it  gain  to  him,  that  thou  makest  thy 
way  perfect  ]" 

Q..  31.  Why  could  not  Adam's  perfect  obedience  be 
meritorious  of  eternal  life  ] 

A.  Because  perfect  obedience  was  no  more  than  what 
he  was  bound  to,  b)'  virtue  of  his  natural  dependence  on 
God,  as  a  reasonable  creature  made  after  his  image. 

Q,.  32.  Could  he  have  claimed  the  reward  as  a  debt,  in 
case  he  had  continued  in  his  obedience? 

A.  He  could  hav^e  claimed  it  only  as  a  pactional*  debt,  in 
virtue  of  the  covenant  promise,  by  which  God  became 
del)tor  to  his  own  faithfulness,  but  not  in  virtue  of  any  in- 
trinsic merit  of  his  obedience,  Luke  xvii.  10. 

Q.  33.  What  then  was  the  grace  and  condescension  of 
God  that  shined  in  the  covenant  of  works? 

A.  In  that  he  entered  into  a  covenant,  at  all,  with  his 
own  creature ;  and  promised  eternal  life  as  a  reward  of 
his  work,  though  he  had  nothing  to  work  with,  but  what 
he  received  from  God,  1  Cor.  iv.  7. 

*  By  compact  or  agreement. 


OF  THE   COVENANT   OP  WORKS.  75 

Q.  34.  Did  the  covenant  of  works  oblige  man  to  seek 
life  upon  the  account  of  his  obedience  1 

A.  It  left  man  to  expect  it  upon  his  obedience,  but  did 
not  oblige  him  to  seek  it  on  that  score ;  but  only  on  ac- 
count of  the  faithfulness  of  God  in  his  promise,  graciously- 
annexing  life  to  man's  sinless  obedience.  Matt.  xix.  16. 

Gt.  35.  Did  the  covenant  of  works  oblige  man  to  make 
his  own  life  and  happiness  the  chief  end  of  his  obedience  T 

A.  By  no  means :  the  promise  of  life  was  an  encourage- 
ment to  his  obedience,  but  the  glory  of  God  was  to  be  the 
chief  end  in  it ;  to  which  any  view  of  his  own  happiness 
was  to  be  subordinate,  otherwise  his  obedience  had  not 
been  perfect. 

Q,.  36.  Was  the  covenant  of  works  a  law,  as  well  as  a 
covenant ] 

A.  Yes ;  it  was  both  the  one  and  the  other 

Q,.  37.  In  what  respect  was  it  a  law  1 

A.  As  it  was  not  between  equals,  but  enjoined  by  the 
sovereign  Lawgiver. 

Q,.  38.  In  what  respect  was  it  a  covenant  1 

A.  As  it  contained  a  promise  of  reward,  graciously  an- 
nexed to  the  precept.  Gal.  iii.  12. 

Q,.  39.  Is  this  covenant  abrogated,  or  still  in  force  ? 

A.  It  was  never  abrogated,  but  is  still  binding  upon  all 
that  are  under  it.  Matt.  v.  18,  and  xix.  17. 

Q,.  40.  Did  not  man's  sin  abrogate  this  covenant  f 

A.  No :  his  sin  bound  him  under  the  curse  of  it.  Gal. 
iii.  10. 

a.  41.  Did  not  Christ's  doing  and  dying  abrogate  this 
covenant  of  works  ? 

A.  No :  it  fulfilled  both  the  precept  and  penalty  of  it, 
Rom.  X.  4. 

a.  42.  Does  not  the  law  of  faith  abrogate  the  law  of 
works  ] 

A.  No :  "  Do  we  make  void  the  law  through  faith  'J  God 
forbid;  yea,  we  establish  the  law,"  Rom.  iii.  31. 

Q,.  43.  Are  sinners,  that  live  under  the  gospel  dispensa- 
tion, under  the  same  obhgation  to  obedience,  as  the  con- 
dition of  life,  that  Adam  was  under ) 

A.  While  they  remain  in  unbelief,  rejecting  the  surety 
of  the  better  testament,  they  keep  themselves  under  an  ob- 
ligation to  do  the  whole  law,  and  so  are  under  the  curse 
of  it,  Gal.  V.  3,4. 

Q,.  44.  What  may  we  learn  from  this  doctrine  ? 

A.  It  teaches  us,  that  eternal  death  comes  by  the  breach 
of  the  covenant  of  works  in  the  first  Adam;  and  that 
eternal  life  comes  only  by  the  fulfilling  of  the  same  cove- 
nant by  the  second  Adam,  Rom.  v.  19. 


76  OF  Adam's  fall. 

Quest.  13.  D id  oiir  first  parents  continue  in  the  estate 
in  ivhich  they  luere  created  7 

Ans.  Our  first  parents,  being  left  to  the  freedom  of 
their  own  will,  fell  from  the  estate  in  which  they  were 
created,  by  sinning  against  God. 

Q.  1.  What  mean  you  by  the  [estate]  in  which  man  was 
created  ] 

A.  His  state  of  innocence,  in  which  he  had  his  standing 
under  C4od,  as  his  great  Lord  and  Creator. 

Q,.  2.  What  standing  had  he  under  God  in  a  state  of  in- 
nocence T 

A.  Perfect  conformity  to  him ;  intimate  fellowship  and 
communion  with  him ;  and  an  ample  dominion  over  all  the 
work  of  his  hands,  in  this  lower  world  ;  the  tree  of  know- 
ledge of  good  and  evil  only  excepted. 

Q.  3.  By  what  charter  did  man  hold  this  state  of  his 
great  Creator? 

A.  By  the  charter  of  the  covenant  of  works. 

Gl.  4.  What  remarkable  and  significant  circumstances 
appertained  to  this  charter '? 

A.  The  tree  of  know^ledge  of  good  and  evil,  and  the  tree 
ofhfe. 

Q..  5.  What  did  the  tree  of  knowledge  of  good  and  evil 
signify  ? 

A.  It  signified,  that,  as  Adam  knew  much  of  his  Crea- 
tor's goodness,  by  what  he  had  done  for  him,  so  he  was  to 
know  much  of  his  displeasure  and  indignation,  if  he  tasted 
the  fruit  of  that  tree. 

Q,.  6.  What  did  the  tree  of  life  signify  to  man? 

A.  That  upon  his  fulfilling  the  condition  of  the  covenant, 
by  a  course  of  obedience,  he  was  to  live  forever. 

Q,.  7.  What  do  you  understand  by  the  course  of  obedi- 
ence, which  Adam  had  to  go  through,  in  order  to  found  his 
covenant  title  to  eternal  life  ? 

A.  A  continuance  in  perfect  obedience,  during  the  time 
which  God  had  appointed  for  his  state  of  probation. 

Q.  8.  When  was  a  state  of  probation  only  applicable  to 
man? 

A.  It  was  only  applicable  to  man  while  in  innocence, 
before  the  breach  of  the  covenant  of  works ;  and  by  no 
means  applicable  to  man  in  any  other  state  since  the  fall. 

Q,.  9.  Why  is  it  that  no  man,  since  the  fall,  can  justly  be 
said  to  be  in  a  state  of  probation  in  this  world  ] 

A.  Because  the  covenant  of  w^orks  being  broken,  all  the 
children  of  men  are  either  in  a  natural  state,  in  the  first 
Adam,  or  in  a  gracious  state  in  the  second;  and  conse- 


OF  Adam's  fall.  77 

quently  under  a  dispensation  either  of  divine  justice  or 
mercy. 

Q.  10.  Are  not  men  to  have  rewards  given  them  accord- 
ing to  their  good  or  evil  works,  and  consequently  may  be 
said  to  be  in  a  state  of  probation,  as  well  as  Adam  was  ? 

A.  The  consequence  will  not  hold ;  because  these  re- 
wards are  of  another  kind  than  could  have  taken  place 
under  the  covenant  of  works,  though  it  had  been  fulfilled; 
for  now,  they  are  either  rewards  of  impartial  justice,  for 
evil  works,  the  wages  of  sin  being  death ;  or  rewards  of 
free  mercy  to  the  doing  persons ;  not  for  their  good  works, 
but  according  to  them,  2  Cor.  v.  10. 

Q,.  11.  What  is  it  for  God  to  dispense  rewards  of  free 
mercy  to  his  people,  not  for  their  good  works,  but  accord- 
ing to  them  '\ 

A.  It  is  to  bestow  these  rewards,  not  on  account  of  any 
worth  or  merit  that  is  in  their  good  works,  in  themselves 
considered,  but  as  they  are  evidences  of  union  with  Christ, 
in  lohom  their  persons  and  performances  are  accepted, 
and  through  whom  the  rewards  of  grace  are  freely  con- 
ferred ;  for,  "  the  gift  of  God  is  eternal  life  through  Jesus 
Christ  our  Lord,"  Rom.  vi.  23. 

Q,.  12.  Is  there  any  danger  in  asserting,  that  men  are 
not  now  in  a  state  of  probation,  as  Adam  was"? 

A.  No:  because  though  they  cannot  now  be  in  that 
state,  yet  God  still  deals  with  them  as  rational  creatures, 
under  a  moral  government,  and  capable  of  rewards, 
whether  of  justice  or  mercy,  of  debt  or  grace,  according 
to  their  state  and  works:  hence  men  are  judged  at  the 
great  day,  according  to  their  state,  as  sheep  or  goats,  se- 
parated from  one  another,  and  then  according  to  their 
works,  Matt.  xxv.  32 — 46. 

Q,.  13.  What  then  is  the  dangerous  consequence  of 
asserting,  that  fallen  man  is  still  in  a  state  of  probation  in 
this  life  \ 

A.  This  dangerous  consequence  would  follow,  that  man- 
kind are  hereby  supposed  to  be  still  under  a  covenant  of 
works  that  can  justify  the  doer;  or  under  a  law  that  can  give 
life,  besides  the  latv  of  faith,  mentioned  Rom.  iii.  27,  which 
is  false :  for,  if  there  had  been  a  law  given,  which  coald 
have  given  life,  verily  righteousness  should  have  been  by 
the  law.  Gal.  iii.  21. 

Q,.  14.  What  improvement  ought  we  to  make  of  this 
doctrine  respecting  the  state  of  probation  1 

A.  To  be  restless  in  the  use  of  all  appointed  means  till 
we  get  in  to  Christ ;  that,  in  the  way  of  believing  and  walk- 
ing in  him,  we  may  share  of  the  sure  reivard,  promised, 
through  grace,  "  to  him  that  soweth  righteousness,"  Prov. 
xi.  18. 


78  OF  adam's  fall. 

Q.  1 5.  How  did  our  first  parents  fall  from  the  state  in 
which  they  were  created  ] 

A.  [Bi/  sinning  against  God,]  Gen.  iii.  6,  7. 

Q,.  16.  Were  they  not  sufficiently  furnished  with  every 
thing  necessary,  for  yielding  perfect  obedience  to  the  will 
of  God  ] 

A.  Yes :  for  they  had  perfect  knowledge  in  their  under- 
standing, freedom  and  inclination  to  good  in  their  will, 
and  spotless  holiness  in  their  hearts  and  affections,  Eccl. 
vii.  29 :  "  God  made  man  upright." 

Q,.  17.  How  then  did  man's  sin  and  apostasy  come 
about] 

A.  Though  he  was  a  perfect,  yet  he  was  but  a  mutable 
creature,  [left  to  the  freedom  of  his  own  will,']  which  was 
subject  to  change. 

Q,.  18.  In  what  did  the  freedom  of  man's  will,  in  a  state 
of  innocence,  consist  ? 

A.  In  a  perfect  liberty  and  "  power  to  will  and  to  do 
that  which  is  good  and  well  pleasing  to  God ;  but  yet  mu- 
table, so  as  that  he  might  fall  from  it," Eccl.  vii.  29.  Gen.  ii. 
\Q,  17,  and  iii.  6."* 

Q,.  19.  Why  did  not  God  make  man  immutable] 

A.  Because  immutability,  or  unchangeableness  of  na- 
ture, is  the  essential  property  of  God  alone,  Mai.  iii.  6. — "  I 
am  the  Lord,  I  change  not,"  James  i.  17. 

Gl.  20.  Are  not  elect  angels  and  saints  made  immutably 
good] 

A.  The  elect  angels  are  confirmed  in  a  state  of  immut- 
able happiness ;  and  the  saints,  in  virtue  of  union  with 
Christ,  are  fixed  in  an  unchangeable  state  of  grace  here, 
and  glory  hereafter ;  but  the  unchangeable  state  of  the  one 
and  the  other,  is  not  owing  to  any  thing  in  their  own  na- 
tures, but  to  the  free  love  and  favour  of  God,  Eph.  i.  10. 

Q,.  21.  What  freedom  of  will  has  man,  since  the  fall,  to 
any  spiritual  good  ? 

A.  He  "  has  wholly  lost  all  freedom  and  ability  of  will 
to  any  spiritual  good  accompanying  salvation,"  so  as  that 
he  can  neither  "  convert  himself,  nor  prepare  himself  there- 
unto," John  vi.  44,  65.t 

Q,.  22.  What  freedom  of  will  have  they  who  are  regen- 
erated 1 

A.  They  are  enabled  by  grace  alone,  freely  to  will  and 
to  do  that  which  is  spiritually  good,  Rom.  vi.  18;  yet  so 
as  that  by  reason  of  remaining  corruption,  they  do  not 
perfectly,  and  only,  that  which  is  good,  but  likewise  fre- 
quently that  which  is  evil,  Rom.  vii.  15,  19,  21. t 

Q,.  23.  When  is  the  will  of  man  made  perfectly  and  im- 
mutably free  to  that  only  which  is  good  ? 

*  Confession,  chap.  ix.  $  2.      t  Ibid.  chap.  ix.  $  3,      t  Ibid.  chap.  ix.  $  4 


OF  Adam's  fall.  79 

A.  In  the  state  of  glory  only,  Eph.  iv.  13.  1  John  iii.  2. 

Q,.  24.  What  was  it  for  man  to  be  left  to  the  freedom  of 
his  own  will  ? 

A.  It  was  God's  leaving  him  with  a  sufficient  stock  in 
his  hand,  without  any  promise  of  supernatural  aid,  or 
further  assistance  to  improve  the  stock  of  grace  already 
received. 

Q,.  25.  How  was  he  left  to  abuse  the  freedom  of  his  will  1 

A.  God  did  not  incline  him  to  abuse  it,  but  only  withheld 
that  further  grace,  which  he  was  no  way  obliged  to  give, 
for  preventing  his  will  from  yielding  to  the  temptation ; 
and  was  pleased,  according  to  his  wise  and  holy  counsel, 
to  permit  this  abuse,  having  purposed  to  order  it  to  his 
own  glory,  Rom.  xi.  32. 

Q.  26.  At  whose  door  then  must  the  foil  be  laid  1 

A.  Only  at  man's  own  door,  who  willingly  yielded  to 
the  temptation  of  the  devil,  James  i.  14. 

Q,.  27.  What  was  the  devil's  agency  in  the  fall  of  man  1 

A.  He  entered  into  a  serpent,  and  therein,  by  seducing 
words,  enticed  the  woman  to  take  and  eat  the  forbidden 
fruit ;  and  she  gave  to  her  husband,  and  he  did  eat  Uke- 
wise,  Gen.  iii.  5,  6. 

Q,.  28.  Why  did  Satan  make  use  of  the  serpent,  as  his 
instrument  to  seduce  the  woman  1 

A.  Because  "  the  serpent  w^as  more  subtle  than  any 
beast  of  the  field,"  Gen.  iii.  1 ,  and  so  the  most  fit  tool,  of 
any  other,  to  serve  his  subtle  and  murderous  designs, 
John  viii.  44. 

Q,.  29.  Why  was  not  Eve  afraid  to  entertain  converse 
with  a  serpent,  lest  it  might  be  actuated  by  some  evil 
spirit  1 

A,  It  is  supposed,  that  Adam  and  Eve  knew  nothing  as 
yet  of  the  fall  of  the  angels ;  and  sin  not  having  then  en- 
tered into  this  lower  world,  they  were  not  afraid  of  hurt 
from  any  of  the  good  creatures  of  God. 

Q..  30.  Why  was  there  no  confirmatory  clause  annexed 
to  the  covenant  of  works,  to  secure  man's  standing  in  the 
state  in  which  he  was  created  1 

A.  Because  it  so  pleased  God;  and,  no  doubt,  infinite 
wisdom  had  another  scene  to  open,  through  the  occasion 
of  man's  fall,  by  his  breaking  the  first  covenant. 

Q,.  31.  What  was  that  scene] 

A.  A  scene  of  redeeming  love  and  grace,  which  will  be 
matter  of  hallelujahs,  or  praises,  to  the  Lord  God  and  the 
Lamb  for  ever  and  ever.  Rev.  v.  8. 

Q,.  32.  Was  then  the  covenant  of  works  a  scaffold  erect- 
ed for  carrying  on  a  more  glorious  fabric  ] 

A.  Yes,  it  was ;  for  God  had  said,  and  purposed  from 
eternity,  that  mercy  should  be  built  up  for  ever,  Ps. 
Ixxxix.  2. 


80  OF  SIN  IN  GENERAL. 

Q,.  33.  What  improvement  ought  we  to  make  of  this 
doctrine  of  the  fall  of  Adam  1 

A.  To  be  persuaded  that  the  best  of  creatures,  if  left  to 
themseh^es,  cannot  be  in  safety  one  moment,  Ps.  xlix.  12; 
that  since  man  could  not  be  his  own  keeper,  much  less 
can  he  be  his  own  saviour,  2  Cor.  iii.  5 :  to  see  how  dan- 
gerous it  is  to  parley  with  sin  and  Satan ;  and  how  much 
we  need  an  interest  in  the  second  Adam,  to  get  the  loss 
we  sustained  by  the  first  repaired  with  advantage;  for  he 
has  restored  that  which  he  took  not  away,  Ps.  Ixix.  4. 


Quest.  14.   What  is  sin  ? 

Ans.  Sin  is  any  want  of  conformity  unto,  or  trans- 
gression of,  the  law  of  God. 

Q,.  1.  In  what  consisted  man's  apostasy  from  Godi 

A.  In  sinning  against  him,  Lam.  v.  16. 

Q,.  2.  How  does  it  appear  that  there  is  such  a  thing  as 
sin  in  the  world  1 

A.  The  God  of  truth  declares,  that  all  have  sinned,  Rom. 
iii.  23 ;  the  broken  law  cries  for  vengeance  against  trans- 
gressors, and  by  it  is  the  knowledge  of  sin,  Gal.  iii.  10. 
Rom.  iii.  20;  conscience,  God's  deputy  in  ev-ery  man's 
bosom,  tells  him  he  is  guilty,  Jer.  xiv.  7 ;  the  reign  of 
death,  and  the  groans  of  the  creatures  round  about  us, 
Rom.  viii.  22,  all  bear  testimony  that  there  is  such  a  thing 
as  sin  in  the  world. 

d.  3.  Can  there  be  any  sin,  where  there  is  no  law  1 

A.  No :  "  for  where  there  is  no  law  there  is  no  trans- 
gression," Rom.  iv.  15. 

Q,.  4.  Of  whose  law  is  sin  a  transgression? 

A.  Of  the  law  of  God. 

Q.  5.  What  may  be  understood  by  [the  law  of  God .?] 

A.  All  the  precepts,  or  commandments,  God  has  given 
to  man  as  a  rule  of  his  obedience. 

Q,.  6.  Where  is  this  law  of  God  to  be  found  ? 

A.  There  was  a  bright  and  fair  copy  of  it  written  upon 
the  heart  of  man  in  innocence  ;  but  that  being,  in  a  great 
measure,  lost  by  the  fall,  God  has  written  again  to  us  the 
creat  things  of  his  law,  in  the  scriptures  of  truth,  Ps.  cxlvii. 
19,  20. 

d.  7.  Are  all  the  laws  of  God  mentioned  in  scripture,  of 
binding  force  now  under  the  New  Testament? 

A.  No :  the  ceremonial  law,  which  was  a  shadow  of  good 
thinsrs  to  come,  is  now  abrogated  since  the  coming  of 
Christ  in  the  flesh ;  and  many  of  the  judicial  laws,  in  so  far 
as  they  had  a  particular  relation  to  the  state  of  the  Jewish 


OF  SIN  IN  GENERAL.  81 

nation,  are  laid  aside;  but  the  moral  law  is  perpetually 
binding  on  all  mankind,  in  all  ages  and  periods  of  the 
world,  Ps.  cxix.  160. 

Q,.  8.  Does  God  require  a  perfect  conformity  to  this  law  1 

A.  Yes  ;  for  there  is  a  curse  pronounced  against  every 
one  that  continues  not  in  all  things  written  in  the  book  of 
the  law  to  do  them,  Gal.  iii.  10. 

Q,.  9.  Why  is  the  nature  of  sin  expressed  by  a  [want  of 
co)iformity]  to  the  law? 

A.  To  let  us  know  that  our  very  natures,  since  the  fall, 
are  sinful,  Isa.  i.  5,  6 ;  that  we  are  now  quite  destitute  of 
that  original  righteousness  and  holiness,  which  we  had  at 
our  creation.  Gen.  vi.  5;  and  that  every  swerving  from 
the  holy  law,  even  in  omitting  what  it  commands  is  sin, 
as  well  as  in  committing  what  it  forbids,  Isa.  xliii.  22. 

Q,.  10.  Why  is  sin  called  a  [transgression  of  the  law  ?] 

A.  Because  the  law  is  the  boundary  of  all  our  actions ; 
and  whenever  we  sin,  we  break  the  boundary  and  limit 
that  God  has  set  us,  and  so  are  exposed  to  the  curse  of 
the  law,  Eccl.  x.  8.  Gal.  iii.  10. 

Q,.  11.  Does  the  law  of  God  extend  to  the  first  motions 
of  sin  in  the  heart? 

A.  Yes ;  for,  says  the  apostle,  Rom.  vii.  7 — "  I  had  not 
known  lust,  except  the  law  had  said,  "  Thou  shalt  not 
covet." 

Q,.  12.  How  many  kinds  of  sin  are  there? 

A.  Two  kinds;  original  and  actual. 

Gl.  13.  What  do  you  understand  by  original  sinl 

A.  The  sin  of  our  nature,  which  is  called  original  sin, 
because  we  were  "  shapen  in  iniquity,  and  conceived  in 
sin,"  Ps.  li.  5 ;  and  because  it  was  the  first  sin  of  man, 
and  is  the  original  and  fountain  of  all  actual  sin.  Matt. 
XV.  19. 

Q,.  14.  What  do  you  understand  by  actual  sin  1 

A.  Every  thing  that  is  inconsistent  with,  and  contrary 
to  the  law,  in  thought,  word,  or  deed,  1  John  iii.  4. 

Q,.  15.  How  are  actual  sins  divided  1 

A.  Into  sins  of  omission  and  commission. 

Q,.  16.  What  is  a  sin  of  omission? 

A.  It  is  a  neglecting,  or  forgetting  to  do  that  good  which 
the  law  commands,  James  iv.  17. 

Q,.  17.  What  is  a  sin  of  commission] 

A.  It  is  a  doing  of  what  the  law  of  God  forbids,  Ps.  li.  4. 

Gl.  18.  Is  every  sin  mortal  or  deadly? 

A.  Yes:  in  its  own  nature,  Rom.  vi.  16,  21,23;  "The 
wages  of  sin  is  death."  See  also,  1  Cor.  xv.  56.  Gal. 
iii.  10. 

Q,.  1 9.  Are  all  sins  pardonable  through  grace  ? 

A.  There  is  pardon  through  the  blood  of  Christ,  for  all 


82  OF   SIN   IN  GENERAL. 

sins,  except  one,  namely,  the  sin  against  the  Holy  Ghost j 
Matt.  xii.  31,  32,  Mark  iii.  28,  29. 

Q,.  20.  What  is  the  sin  against  the  Holy  Ghost  ] 

A.  It  is  a  wilful,  malicious,  and  avowed  rejection  of 
Christ  and  salvation  through  him,  by  a  blaspheming  apos- 
tate, after  manifest  conviction  of  the  truth  of  the  gospel- 
report,  and  some  kind  of  approbation  of  it,  b}'-  the  com- 
mon influence  or  operation  of  the  Spirit,  Heb.  vi.  4 — 6 ; 
and  X.  26,  27.    1  John  v.  16.    Mark  iii.  29,  30. 

Q..  21.  Why  is  this  sin  called  blasphemy  against  the  Holy 
Ghost,  Matt.  xii.  31  ] 

A.  Because  it  is  an  opprobrious  and  reproachful  speak- 
ing of,  and  against  the  testimony  of  the  Holy  Ghost,  in 
the  word  concerning  Christ ;  with  a  direct  intention  to 
disparage  his  glory,  and  to  disgrace  his  truth  and  way ; 
hence  called,  "  a  putting  him  to  an  open  shame,"  Heb. 
vi.  6. 

Gl.  22.  What  is  the  object  of  this  sin,  against  which  it 
is  directly  levelled  1 

A.  It  is  Christ,  and  salvation  through  him,  as  held  out 
in  the  gospel  revelation ;  for,  it  is  a  "  treading  under  foot 
the  Son  of  God,  and  accounting  the  blood  of  fhe  covenant, 
wherewith  he  was  sanctified,  an  unholy  thing,"  Heb. 
X.  29. 

Q,.  23.  What  are  the  acts  of  this  dreadful  sin? 

A.  A  wilful  rejecting,  and  obstinate  opposing  of  the 
truth  of  the  gospel :  a  spiteful  scoffing  at  Christianity,  and 
the  professors  of  it,  joined  sometimes  with  a  malicious 
persecution  of  them ;  and  all  these  as  fruits  and  concomi- 
tants of  a  total  and  final  apostasy  from  the  faith. 

a.  24.  What  are  the  aggravations  of  this  sin  ] 

A.  Its  being  committed  after  a  person  has  "  received  the 
knowledge  of  the  truth,  and  tasted  the  good  word  of  God, 
and  the  powers  of  the  w^orld  to  come,"  Heb.  vi.  5,  and 
X.  26. 

Q.  25.  Why  is  it  said,  that  "  the  blasphemy  against  the 
Holy  Ghost  shall  not  be  forgiven  unto  men]"  Matt, 
xii.  31. 

A.  Not  because  it  is  above  the  virtue  of  the  blood  of 
Jesus  to  cleanse  from  it,  but  because  it  despises  the  only 
sacrifice  for  sin,  and  means  of  pardon ;  there  being  "  no 
other  name  under  heaven,  given  among  men,  by  which 
we  must  be  saved,"  but  that  of  Jesus,  Acts  iv.  12,  who  is 
contemptuously  rejected  by  it,  Heb.  ii.  2,  3. 

Q.  26.  How  may  a  person  be  assured  that  he  is  not 
guilty  of  this  sinl 

A.  He  may  well  be  assured  that  this  sin  is  not  charged 
on  him,  if  he  is  afraid  that  he  is  gtiilty  of  it;  or  in  the  least 
concerned  about  his  unbelief;  or  has  any  desire  after  sal- 


OF  THE   FIRST   SIN   IN   PARTICULAR.  83 

vation  through  Christ,  and  is  content  to  be  a  debtor  to  the 
riches  of  his  grace. 

Q.  27.  What  may  we  learn  from  the  nature  of  sin  in 
genera]  1 

A.  That  it  is  exceedingly  sinful,  the  greatest  of  all  evils, 
Rom.  vii.  13;  and,  consequently,  that  it  must  be  the  se- 
verest judgment  in  this  world  to  be  given  up  to  it,  Ezek. 
xxiv.  13,  and  the  greatest  mercy  to  be  dehvered  from  it, 
Matt.  i.  21. 


Quest.  15.  What  ivas  the  sin  ivherehy  our  first  pa- 
rents fell  from  the  estate  ivherein  they  ivere  created  1 

Ans.  The  sin  whereby  our  first  parents  fell  from  the 
estate  wherein  they  were  created,  was  their  eating  the 
forbidden  fruit. 

Q,.  1.  Why  is  the  fruit  called  [forbidden  fruit  ?] 
A.  Because  the  eating  of  it  was  forbidden,  under  the  se- 
verest penalty.  Gen.  ii.  ]  7:  "  But  of  the  tree  of  the  know- 
ledge of  good  and  evil,  thou  shalt  not  eat  of  it ;  for  in  the 
day  that  thou  eatest  thereof,  thou  shalt  surely  die." 
Q.  2.  Why  did  God  forbid  the  eating  of  this  fruit  1 
A.  To  try  the  obedience  of  our  first  parents,  and  to 
manifest  his  dominion  over  them  as  Lord,  of  all. 

Q,.  3.  Were  not  our  first  parents  guilty  of  sin  before  eat- 
ing of  the  forbidden  fruit  1 

A.  Yes :  they  were  guilty  in  hearkening  to  the  devil, 
and  believing  him,  before  they  actually  eat  it. 
Q,.  4.  Why  then  is  their  eating  of  it  called  their  j^r^^  sin  1 
A.  Because  it  was  the  first  sin  finished,  James  i.  15,  and 
an  express  violation  of  the  positive  precept,  Gen.  iii.  11. 
Q,.  5.  Where  was  this  first  sin  committed  ] 
A.  In  Paradise,  where  God  had  placed  the  man,  and 
created  the  woman.  Gen.  ii.  8,  22,  and  iii.  6. 

Q,.  6.  Was  there  any  aggravation  of  this  sin,  arising 
from  the  place  where  it  was  committed  ] 

A.  Yes ;  for,  in  Paradise,  our  first  parents  had  abun- 
dance of  other  fruit,  and  of  every  thing  necessary  and  de- 
lightful :  and,  that  place  being  a  type  of  heaven,  should 
have  even  put  them  on  their  guard  against  this,  and  all 
other  sins. 
Q,.  7.  When  did  our  first  parents  eat  the  forbidden  fruit  1 
A.  It  is  certain  from  Ps.  xlix.  12,  that  it  was  done  very 
soon  after  they  were  created:  "Man  being  in  honour, 
abideth  not." 


84  OP   THE    FIRST   SIN   IN   PARTICULAR. 

Q,.  8.  Why  did  the  devil  make  such  haste  in  tempting 
man  to  sin ! 

A.  Because  he  did  not  know  how  soon  man  might  be 
confirmed  in  a  holy  and  happy  state ;  and,  in  that  case, 
become  impregnable  against  all  his  temptations. 

Q,.  9.  How  did  Satan  lay  his  train  for  enticing  our  fii'st 
parents  to  eat  the  forbidden  fruit  ] 

A.  He  attacked  the  woman,  in  the  absence  of  her  hus- 
band; endeavoured  to  make  her  doubt  of  the  truth  of 
God's  threatening ;  presented  the  object,  fruit  pleasant  to 
the  eye ;  pretended  a  greater  regard  and  concern  for  them, 
than  God  himself;  and  laboured  to  persuade  them,  that 
they  should  be  like  God,  in  the  largeness  of  their  know- 
ledge, upon  their  eating :  all  which  may  be  gathered  from 
Gen.  iii.  1 — 6. 

Q.  10.  Did  the  enemy  prevail  by  this  stratagem  1 

A.  Yes:  "the  woman  took  of  the  fruit,  and  did  eat: 
and  gave  also  to  her  husband  with  her,  and  he  did  eat," 
Gen.  iii.  6. 

Q,.  11.  What  was  the  nature  of  this  first  sinl 

A.  However  light  and  trivial  it  may  appear  in  the  car- 
nal eye,  to  eat  of  a  little  fruit ;  yet,  if  weighed  in  God's 
balance,  it  will  be  found  to  be  a  most  heinous  sin,  and  to  in- 
corporate many  other  sins,  against  the  law  of  God,  Hos.  vi. 
7:  "They  like  Adam,  (margin,)  have  transgressed  the 
covenant." 

Q,.  12.  How  does  that  appear? 

A.  From  our  first  parents  being  guilty  of  manifest  un- 
belief, the  highest  ingratitude,  the  most  intolerable  pride 
and  ambition,  unaccountable  inadvertency,  most  unnatural 
rebellion,  and  most  cruel  murder,  in  their  eating  the  for- 
bidden fruit. 

Q.  13.  How  is  unbelief  included  in  that  sinl 

A.  In  their  giving  more  credit  to  the  devil,  than  to  God, 
respecting  the  truth  of  the  threatening,  Gen.  ii.  17.  iii.  4. 

Q,.  14.  How  were  they  guilty  of  ingraiitude? 

A.  In  contradicting  the  orders  of  their  bountiful  Lord 
and  Creator,  who  had  allowed  them  the  use  of  all  the 
other  trees  of  the  garden  besides.  Gen.  ii.  16. 

Q,.  15.  What  pride  and  ambition  was  there  in  the  first 
sin? 

A.  In  aspiring  to  equality  with  God  in  his  inimitable 
attributes,  particularly  in  infinite  knowledge,  Gen.  iii.  5, 
6 :  "  Ye  shall  be  as  gods,  knowing  good  and  evil.  And 
the  woman  saw  that  the  tree  was  good, — and  a  tree  to  be 
desired  to  make  one  wise." 

Q.  16.  What  inadvertency  were  our  first  parents  guilty 
of  in  eating  the  forbidden  fruit  ] 

A.  In  entering  into  communication  with  a  creature  of 


OF   OUR   FALL   IN  ADAM.  85 

any  kind,  and  however  much  disguised,  about  violating 
the  express  inhibition  of  their  Creator. 

Q.  17.  How  were  they  guilty  of  rebellion  in  the  com- 
mission of  this  sin  ? 

A.  By  entering  into  a  confederacy  with  Satan  against 
God,  and  thus  virtually  choosing  him  for  their  god  and 
sovereign,  instead  of  the  true  God,  who  made  them,  and 
all  other  creatures  besides. 

Q,.  18.  What  murder  were  they  guilty  of  in  eating  of 
this  fruit  ? 

A.  They  were  guilty  of  their  own  death,  and  the  death 
of  all  their  posterity,  Rom.  v.  12. 

Q,.  19.  How  was  this  sin,  of  eating  the  forbidden  fruit, 
aggravated  \ 

A.  In  being  committed  when  man  had  full  light  in  his 
understanding ;  a  clear  copy  of  the  law  in  his  heart ;  when 
he  had  no  vicious  bias  in  his  will,  but  enjoying  perfect 
liberty ;  and  when  he  had  a  sufficient  stock  of  grace  in 
his  hand,  to  withstand  the  tempting  enemy ;  in  being  com- 
mitted after  God  had  made  a  covenant  of  hfe  with  him,  and 
given  him  express  warning  of  the  danger  of  eating  this 
fruit. 

Q.  20.  What  may  we  learn  from  our  first  parents  being 
seduced  by  Satan  to  eat  the  forbidden  fruit  1 

A.  To  resist  the  first  motions  of  sin  in  the  heart,  and 
the  temptations  of  Satan  to  it,  Ps.  Ixvi.  18;  James  iv.  7; 
that  since  man,  in  innocence,  fell  before  the  temptation, 
how  easy  a  prey  must  fallen  man  be,  if  not  kept  by  the 
power  of  God,  through  faith,  unto  salvation !  Ps.  xxxix. 
5,  1  Pet.  i.  5;  and  therefore  to  be  strong  only  "in  the 
Lord,  and  in  the  power  of  his  might,"  Eph.  vi.  10. 


Quest.  16.  Did  all  tnankind  fall  in  AdarrCs  first, 
transgression  1 

Ans.  The  covenant  being  made  with  Adam,  not  only 
for  himself,  but  for  his  posterity  ;  all  mankind,  descend- 
ing from  him  by  ordinary  generation,  sinned  in  him,  and 
fell  with  him,  in  his  first  transgression. 

Q,.  1.  How  many  public  persons,  representing  mankind 
before  God,  do  we  read  of  in  scripture  1 

A.  Of  two;  ih^ first  and  the  last  Adam,  1  Cor.  xv.  45. 
Q.  2.  Of  what  covenant  was  the  first  Adam  the  head? 
A.  Of  the  covenant  of  works,  Gen.  ii.  16,  17. 
Q,.  3.  Of  what  covenant  was  the  last  Adam  the  head  1 

Part  L— 8 


86  OF    OUR   FALL    IN   ADAM. 

A.  Of  the  covenant  of  grace  and  promise,  Ps.  Ixxxix. 
3,28. 

Q,.  4.  Whom  did  the  first  Adam  represent  in  the  cove- 
nant of  works  ? 

A.  He  represented  [all  manki/ul,  descending  from  him 
hy  ordinary  generation,']  Rom.  v.  12,  14. 

Q,.  5.  Whom  did  the  last  Adam  represent  in  the  cove- 
nant of  grace ) 

A.  All  his  spiritual  seed  given  him  of  the  Father,  John 
xvii.  6. 

Q.  6.  Is  there  any  similitude  between  the  first  and  last 
Adam  ? 

A.  Yes :  the  first  Adam  was  the  "  figure  of  him  that  was 
to  come,"  Rom.  v.  14. 

Q.  7.  In  what  did  that  figure,  or  similitude,  consist? 

A.  It  consisted  chiefly  in  their  being,  each  of  them,  a 
representing  head  of  their  respective  seed,  1  Cor.  xv.  22. 

Q..  8.  In  what  consists  the  dissimilarity,  or  disparity, 
between  these  two  public  persons  ? 

A.  It  is  infinitely  great  beyond  all  conception:  The 
first  Adam  was  made  a  living  soul ;  the  last  Adam  was 
made  a  quickening  spirit :  the  first  man  is  of  the  earth, 
earthy,  a  mere  man ;  the  second  man  is  the  Lord  from 
heaven,  Immanuel,  God  with  us,  1  Cor.  xv.  45,  47 ;  Matt, 
i.  23 :  the  first  Adam,  in  his  best  estate,  was  only  a  mu- 
table creature ;  the  last  Adam,  is  the  unchangeable  God, 
Heb.  xiii.  8. 

Q.  9.  What  relation  has  tlie  first  Adam  to  all  mankind  ] 

A.  A  twofold  relation ;  that  of  a  covenant  head,  and  of 
a  natural  root. 

Q,.  10.  How  does  it  appear  that  he  \^'as  a  covenant  head; 
or,  that  the  covenant  of  works  was  made  with  him,  [not 
only  for  himself,  but  for  his  posterity  ?] 

A.  From  the  imputation  of  his  first  sin  to  his  posterity, 
Rom.  V.  12;  and  the  sentence  of  death  passed  upon  all 
mankind  on  that  account,  ver.  17. 

Q,.  11.  Was  it  reasonable,  that  Adam  should  represent 
his  posterity  in  the  covenant  of  works  ] 

A.  Nothing  could  be  more  reasonable,  seeing  he  was  to 
be  the  common  parent  of  all  mankind,  and  was  created 
perfectly  holy,  with  full  power  to  fulfil  the  condition  of 
the  covenant,  and  thus  to  entail  happiness  upon  himself 
and  his  posterity. 

d.  12.  What  happiness  would  Adam  have  entailed  upon 
himself  and  his  posterity,  if  he  had  stood  1 

A.  Eternal  life  would  have  become  due  to  him  and 
them,  by  pactional  debt. 

Gl.  13.  Would  not  the  title  of  every  one  of  his  posterity 
to  life,  in  that  case,  have  been  founded  upon  their  own 
perfect  and  personal  obedience  1 


OF   OUR  FALL   IN  ADAM.  87 

A.  No :  their  title  to  eternal  life  would  have  been  found- 
ed upon  the  perfect  obedience  of  their  covenant  head; 
and  their  own  personal  obedience  would  have  been  the 
fruit  of  the  promise  of  the  covenant. 

Q,.  14.  How  does  this  appear  ? 

A.  Since  Adam's  disobedience  is  imputed  to  his  posteri- 
ty for  their  condemnation,  Rom.  v.  18,  it  necessarily  fol- 
lows, that  his  obedience  would  have  been  imputed  to  them 
for  their  justification  and  life. 

Q.  15.  Why  is  the  first  Adam  called  the  natural  root  of 
his  posterity. 

A.  Because  all  of  them,  descending  from  him  by  ordi- 
nary generation,  are  as  so  many  branches  sprung  out  of 
him,  as  their  root  and  stock. 

Q,.  16.  Did  all  Adam's  natural  offspring  fall  in  his  first 
sin  ] 

A.  Yes ;  "  death  passed  upon  all  men,  for  that  all  have 
sinned,"  Rom.  v.  12. 

Q,.  17.  How  could  Adam's  posterity,  being  then  unborn, 
faU  in  his  first  sin  ] 

A.  Because  they  were  considered  as  in  him,  1  Cor.  xv. 
22—"  In  Adam  all  die." 

Q,.  18.  How  were  they  in  Mm  when  he  first  sinned  1 

A.  They  were  in  him  virtually,  as  a  natural  root ;  and 
representatively,  as  a  covenant  head. 

Q,.  19.  Why  is  it  said,  [all  mankind,  descending  from 
him  by  ordinary  generation,  sinned  in  him,  and  fell  ivith 
him,  in  his  first  traiisg-ression?] 

A.  That  Christ  might  be  excepted,  who  descended,  as 
to  his  human  body,  from  Adam;  but  not  by  ordinary 
generation. 

Q.  20.  What  was  there  extraordinary  in  the  generation 
of  Christ's  body  7 

A.  It  was  conceived  in  the  womb  of  a  virgin,  by  the 
power  of  the  Highest  overshadowing  her,  Luke  i.  35  ;  on 
which  account  she  is  said  to  be  "  found  with  child  of  the 
Holy  Ghost,"  Matt.  i.  18. 

Q,.  21.  What  was  the  reason  of  this  extraordinary  gene- 
ration ] 

A.  That  the  human  nature  of  Christ  might  not  be  stain- 
ed or  tainted  with  original  sin,  which  is  conveyed  from 
Adam  to  his  posterity,  by  the  way  of  ordinary  generation  ; 
hence  what  was  born  of  the  virgin,  is  called  "  that  holy 
thing,"  Luke  i.  35. 

Q..  22.  Was  ever  the  human  nature  of  Christ  represen- 
ted in  the  first  Adam  as  a  federal  head  ] 

A.  By  no  means  :  Christ's  human  nature  was  never  in 
Adam  as  its  representative,  but  he  derived  it  legally,  after 
Adam  ceased  to  be  a  public  person. 

Q,.  23.  How  did  he  derive  it  legally  1 


CO  OF  MAN'S   STATE  BY   THE   PALL. 

A.  In  virtue  of  his  being  considered  as  one  in  law  with 
his  spiritual  seed,  whom  he  represented  as  their  surety, 
according  to  his  undertaking  from  eternity,  Prov.  viii.  23 ; 
and  therefore  behoved  to  assume  the  same  nature  with 
them,  Heb.  ii.  11,  14. 

Q,.  24.  Was  ever  any  exempted  from  Adam's  first  sin, 
except  Christ } 

A.  No ;  for  all  others  descended  from  Adam  by  ordinary 
generation,  and  were  represented  by  him,  as  their  cove- 
nant head  ;  and  therefore  sinned  in  him,  and  fell  with  him 
in  his  first  transgression,  Rom.  v.  12.  1  Cor.  xv.  22. 

Q,.  25.  What  may  all  this  teach  us  ] 

A.  That  "  as  by  one  man's  disobedience,  many  were 
made  sinners  ;  so  by  the  obedience  of  one  shall  many  be 
made  righteous,"  Rom.  v.  19 ;  and  that  "  as  we  have 
borne  the  image  of  the  earthy,  we  shall  also  bear  the 
image  of  the  heavenly"  Adam,  1  Cor.  xv.  49. 


Quest.  17.  Into  what  estate  did  the  fall  bring  man- 
kind  1 

Ans.  The  fall  brought  mankind  into  an  estate  of  sin 
and  misery. 

Q,.  1.  Why  is  man's  apostasy  from  God  called  \tlie 
falU] 

A.  Because  man  is  not  now  where  God  set  him  at  his 
creation,  but  \s  fallen  by  his  iniquity,  Hos.  xiv.  1. 

Q,.  2.  Where  did  God  set  man  at  his  creation  1 

A.  Upon  the  high  pinnacle  of  holiness  and  happiness, 
Eccl.  vii  29. 

Q..  3.  Where  is  he  now  1 

A.  He  is  fallen  into  the  depths  of  sin  and  misery, 
called  in  scripture,  a  horrible  pit,  and  mii-y  clay,  Ps. 
xl.  2,  and  "  the  pit  wherein  is  no  water,"  Zech.  ix.  11. 

Gl.  4.  Why  is  man's  state,  by  the  fall,  called  an  [estate  of 
sin  ?] 

A.  Because  he  is  now  under  the  guilt  of  sin,  Rom.  iii. 
19,  which  has  dominion  over  him,  chap.  vi.  14. 

Q,.  5.  Why  is  it  called  an  [estate  of  misery  /] 

A.  Because,  according  to  the  penalty  of  the  law,  death 
and  the  curse  involve  him  in  all  manner  of  misery,  Rom. 
v.  12. 

Q,.  6.  Why  is  the  state  of  sin  put  before  the  state  of 
misery? 

A.  Because  there  could  be  no  misery,  if  there  were  no 
sin  ;  sin  being  the  procuring  cause  of  all  misery,  Rom. 
vi.  23. 


man's  natural  state.  89 

Q,.  7.  How  came  man  into  this  state  of  sin  and  misery  1 

A.  By  the  abuse  of  his  free  will ;  hence  mankind  sinners 
are  called  self-destroyers,  Hos.  xiii.  9 :  "  O  Israel,  thou  hast 
destroyed  thyself" 

Q.  8.  How  does  the  Spirit  of  God,  in  scripture,  express 
man's  state  of  sin  and  misery,  into  which  he  is  fallen  ! 

A.  By  a  state  of  darkness,  Eph.  v.  8 ;  a  state  of  distance, 
Eph.  ii.  13;  a  state  of  condemnation  and  wrath,  John  iii. 
18,  36;  a  state  of  bondage,  or  captivity,  Isa.  xhx.  24,  25; 
and  a  state  of  death,  both  spiritual  and  legal,  Eph.  ii.  1. 

Q,.  9.  Is  man  in  any  capacity  to  help  himself  out  of  this 
sinful  and  miserable  state  1 

A.  No  more  than  a  new-born  infant,  cast  out  in  the  open 
Jield,  which,  of  all  creatures,  is  the  most  helpless,  Ezek. 
xvi.  4,  5. 

Q..  10.  Has  he  a  desire  and  will  to  be  helped  out  of  a 
state  of  sin  and  misery,  when  help  is  offered  ] 

A.  No :  his  nature  is  become  "  enmity  against  God," 
and  the  way  of  salvation  proposed  in  the  gospel,  Rom. 
viii.  7,  Ps.  Ixxxi.  11;  and  therefore  rejects  the  only  help 
of  God's  appointment,  John  v.  40. 

Q..  11.  What  may  we  learn  from  this  1 

A.  That  the  whole  world  being  guilty  before  God, 
every  mouth  had  been  for  ever  stopped,  though  he  had 
left  all  mankind  to  perish  eternally  with  the  fallen  angels, 
with  whom  they  said,  a  Confederacy,  Rom.  iii.  19;  and 
therefore  to  admire  the  infinite  love  of  God,  in  sending  his 
only  begotten  Son,  to  save  us  from  sin,  as  the  only  way 
of  being  saved  from  misery,  Heb.  ii.  14,  16. 


Quest.  18.  Wherein  consists  the  sinfulness  of  that 
estate  whereinto  man  fell? 

Ans.  The  sinfulness  of  that  estate  whereinto  man  fell, 
consists  in  the  guilt  of  Adam's  first  sin,  the  want  of  ori- 
ginal righteousness,  and  the  corruption  of  his  whole  na- 
ture, which  is  commonly  called  original  sin,  together  with 
all  actual  transgressions  which  proceed  from  it. 

d.  1.  What  do  you  understand  by  [original  sin?] 

A.  The  sin  we  have  from  our  original ;  that  is,  wihen  the 

soul  is  united  to  the  body,  or  the  human  nature  completed, 

Ps.  Ii.  5. 

Q,.  2.  How  is  original  sin  usually  distinguished  1 
A.  Into  original  sin  iynputed,  and  original  sin  inherent. 
Q.  3.  What  is  original  sin  imputed  ? 
A.  [The  guilt  of  Adarn's  first  sm.] 

8* 


90  OP  THE   SINFULNESS   OP 

Q,.  4.  What  is  original  sin  inherent  7 

A.  \_The  want  of  original  righteousness  and  the  corrup- 
tion of  the  ivhote  nature.'] 

d.  5.  \Vhat  do  you  understand  by  tlie  [guilt]  of  sin  ? 

A.  An  obligation  to  punishment  on  account  of  sin,  Rom. 
vi.  23. 

d.  6.  How  are  all  mankind  guilty  of  Adam's  [first 
sin  /] 

A.  By  imputation,  Rom.  v.  19 — "By  one  man's  disobe- 
dience, many  were  made  sinners." 

Q,.  7.  Upon  what  account  is  Adam's  first  sin  imputed  to 
his  posterity  ] 

A.  On  account  of  the  legal  union  between  him  and 
them,  he  being  their  legal  head  and  representative,  and 
the  covenant  made  with  him,  not  for  himself  only,  but  for 
his  posterity  likewise,  1  Cor.  xv.  22 — "  In  Adam  all  die." 

Q,.  8.  Why  was  Adam's  ^rs^  sin  imputed,  and  none  of 
his  after  sins  ? 

A.  Because  the  covenant  being  broken  by  his  first  sin, 
his  federal  headship  ceased ;  for  toeing  then  legally  dead, 
and  his  posterity  in  him  and  with  him,  he  stoodafterwards 
merely  as  a  single  person  for  himself,  and  no  longer  in  the 
capacity  of  their  public  representative  in  that  covenant  of 
life,  which,  by  that  first  sin,  brought  him  and  them  under 
the  sentence  of  death,  Rom.  v.  12,  13. 

Q,.  9.  When  Adam  ceased  to  be  the  federal  head,  by 
breaking  the  covenant  of  works,  did  that  covenant  cease 
likewise  ] 

A.  No :  that  covenant,  though  broken,  stands  binding, 
so  as  the  obligation  to  pay  the  debt  of  obedience  to  the 
precept,  and  satisfaction  now  to  its  penalty,  remains  upon 
every  one  of  his  posterity,  while  in  a  natural  state,  under 
the  law  as  a  covenant  of  works.  Gal.  iii.  10. 

Q.  10.  How  does  it  appear  from  scripture,  that  all  Adam's 
posterity  had  his  first  sin  imputed  to  them  ? 

A.  From  their  being  said  to  be  "  made  sinners,  by  one 
man's  disobedience,"  Rom.  v.  19;  and  to  have  the  judg- 
ment, or  sentence,  by  one  to  condemnation,  ver.  16;  and 
surely  there  can  be  no  condemnation,  passed  by  a  right- 
eous judge,  where  there  is  no  crime,  Rom.  iv.  15. 

Q,.  11.  Is  it  not  said,  Ezek.  xviii.  20,  "The  son  shall  not 
bear  the  iniquity  of  the  father  V 

A.  The  prophet  is  there  speaking  of  particular  private 
parents,  not  of  Adam  as  a  federal  head ;  he  is  speaking 
of  adult  children,  who  were  preserved  from  some  grosser 
violations  of  the  law,  of  which  their  parents  were  guilty, 
and  who  did  not  imitate  them ;  not  of  the  posterity  of 
Adam  in  general,  as  exempting  them  from  his  first  sin, 
with  which  the  scriptures  quoted  in.  answer  to  the  former 
question,  plainly  prove  them  chargeable. 


man's  natural  state.  91 

Q,.  12.  What  is  meant  by  the  [ivant  of  original  right- 
eousness .^] 

A.  The  want  of  that  rectitude  and  purity  of  nature, 
which  Adam  had  at  his  creation ;  consisting  in  a  perfect 
conformity  of  all  the  powers  and  faculties  of  his  soul  to 
the  holy  nature  of  God,  and  to  the  law  which  was  written 
on  his  heart,  Eccl.  vii.  29. 

d.  13.  How  does  it  appear  that  all  mankind  are  now 
destitute  of  this  original  righteousness  1 

A.  From  the  express  testimony  of  God,  that  among  all 
Adam's  race,  there  is  none  righteous,  no,  not  one ;  and 
that  by  the  deeds  of  the  law  there  shall  no  flesh  be  justified 
in  his  sight,  Rom.  iii.  10 — 12,  20. 

Q,.  14.  What  follows  upon  this  want  of  original  right- 
eousness 1 

A.  That  all  mankind  are  naked  before  God;  and  that 
their  fig-leaf  coverings  will  stand  them  in  no  stead  before 
his  omniscient  eye,  nor  answer  the  demands  of  his  holy 
law,  Rev.  iii.  17.  Isa.  Ixiv.  6. 

Q,.  1 5.  Does  the  law  of  God  demand  original  righteous- 
ness from  mankind  sinners,  though  they  now  want  it  ] 

A.  Yes :  their  want  of  it  can  never  derogate  from  the 
right  of  the  law  to  demand  it,  because  God  endowed  man 
with  this  part  of  his  image,  at  his  creation ;  and  his  want 
of  it  was  owing  to  his  own  voluntary  apostasy  from 
God. 

Q,.  16.  Under  what  penalty  does  the  law  demand  this 
original  righteousness '? 

A.  Under  the  penalty  of  death  and  the  curse,  Rom.  vi. 
23.  Gal.  iii.  10. 

Q,.  17.  Is  there  no  help  for  a  sinner  in  this  deplorable 
state  7 

A.  None  in  heaven  or  in  earth,  but  in  Christ,  the  last 
Adam,  the  Lord  our  righteousness,  Jer.  xxiii.  6,  on  whom 
our  help  is  completely  laid,  Ps.  Ixxxix.  19. 

Q,.  18.  Does  original  sin  consist  in  a  mere  privation,  or 
want  of  righteousness "? 

A.  It  consists  also  in  the  corruption  of  the  whole  nature, 
Tit.  i.  15.  Rom.  iii.  10—19. 

Q,.  19.  What  is  meant  by  \the  cori'uption  of  the  lohole 
nature  71 

A.  The  universal  depravation  both  of  soul  and  body,  in 
all  the  faculties  of  the  one,  and  members  of  the  other,  Isa. 
i.  5,  6. 

Q,.  20.  How  does  this  corruption  of  the  whole  nature 
appear  1 

A.  In  an  utter  impotency,  and  bitter  enmity  to  what  is 
spiritually  good,  Rom.  viii.  7,  and,  in  the  strongest  inclina- 
tion and  bias  to  what  is  evil,  and  to  that  only  and  continu- 
ally. Gen.  vi.  5. 


92  OF  THE   SINFULNESS   OP 

Q^  21.  How  may  we  be  certain  that  our  [whole  nature] 
is  corrupted  ] 

A.  From  the  word  of  God,  and  from  experience  and 
observation. 

Q,.  22.  How  does  the  2vord  of  God  assure  us  of  the  uni- 
versal corruption  of  our  nature  ] 

A,  It  tells  us,  that  the  image  after  which  man  was  at 
first  made,  and  the  image  after  which  he  is  now  begotten, 
are  quite  opposite  the  one  to  the  other.  Adam  was  at  first 
made  "  in  the  likeness  of  God,"  but  having  fallen,  he  "  be- 
gat a  son  in  his  own  likeness,  after  his  own  image,"  Gen.  ■ 
V.  1,  3.  The  scripture  assures  us,  that  none  "can  bring  a 
clean  thing  out  of  an  unclean,"  Job  xiv.  4 ;  that  we  are 
shapen  in  iniquity,  and  that  in  sin  did  our  mothers  con- 
ceive us,  Ps.  li.  5  ;  that  "  that  which  is  born  of  the  flesh  is 
flesh,"  John  iii.  6  ;  and  that  we  are  by  "  nature  children  of 
wrath,"  Eph.  ii.  3. 

Q,.  23.  How  may  we  know  the  corruption  of  our  na- 
ture by  the  experience  and  observation  of  things  without 

us] 

A.  The  flood  of  miseries  which  overflow  the  world; 
the  manifold  gross  out-breakings  of  sin  in  it;  and  the 
necessity  of  human  laws,  fenced  with  penalties,  are  clear 
outward  evidences  of  the  corruption  of  our  nature. 

Q,.  24.  What  inward  evidences  may  every  one  of  us 
experience  within  ourselves,  of  the  corruption  of  our 
nature  ] 

A.  Each  of  us  may  sadly  experience  a  natural  disposi- 
tion to  hearken  to  the  instruction  that  causes  us  to  err, 
Prov.  xix.  27  ;  a  caring  for  the  concerns  of  the  body  more 
than  those  of  the  soul,  Matt.  xvi.  26 ;  a  discontentment 
with  some  one  thing  or  other  in  our  lot  in  the  present 
world,  2  Kings  vi.  33 ;  an  aversion  from  being  debtors  to 
free  2:race,  and  an  inclination  to  rest  upon  something  in 
ourselves  as  the  ground  of  our  hope,  Rom.  x.  3 ;  every 
one  of  which  may  be  an  evidence  to  ourselves,  that  our 
nature  is  wholly  corrupted. 

Q,.  25.  How  is  the    corruption  of  nature  propagated 

since  the  fall  ] 

A.  By  natural  generation,  Job  xv.  14:  "What  is  man 
that  he  should  be  clean]  and  he  that  is  born  of  a  woman, 
that  he  should  be  righteous  ]" 

Qi.  26.  How  can  this  corruption  be  propagated  to  the 
souli  seeing  it  is  created  immediately  by  God,  and  not 
generated  with  the  body  ]  .  , 

A  As  the  creating  and  infusing  of  the  soul  are  precisely 
at  one  and  the  same  time,  so  the  very  moment  the  soul  is 
united  to  the  body,  we  become  children  of  fallen  Adam, 
not  only  as  our  natural,  but  as  our  federal  head,  Rom. 
V.  19. 


man's  natural  state.  93 

Q,.  27.  What  is  the  consequence  of  becoming  the  child- 
ren of  fallen  Adam,  as  our  federal  head  ] 

A.  The  consequence  is,  that,  the  moment  we  are  so,  his 
first  sin  is  imputed  to  us,  and  we  thus  become  legally  and 
spiritually  dead,  under  the  curse ;  not  only  wanting  origi- 
nal righteousness,  but  having  our  whole  nature  corrupted 
and  depraved,  1  Cor.  xv.  22 :  "  In  Adam  all  die." 

Q,,  28.  Since,  then,  the  soul  of  every  one  is  a  part  of  that 
person,  which  is  cursed  in  Adam,  does  God,  in  the  creating 
it,  infuse  any  sin  or  impurity  into  it ! 

A.  By  no  means ;  but  only,  as  a  righteous  judge,  in 
creating  the  soul,  he  denies  or  withholds  that  original 
righteousness  which  it  once  had  in  Adam ;  and  this  he 
does  as  a  just  punishment  of  Adam's  first  sin. 

Gl.  29.  What  follows  upon  God's  withholding  original 
righteousness  from  the  soul,  in  its  creation  1 

A.  The  soul  being  united  to  the  body,  in  the  moment 
of  its  creation,  the  universal  corruption  of  the  whole  man 
follows  as  naturally  upon  that  union,  as  darkness  follows 
upon  the  setting  of  the  sun. 

d.  30.  Can  it  follow,  then,  from  this  doctrine,  that  God 
is  the  author  of  our  sin? 

A.  So  far  from  it,  that,  on  the  contrary,  it  evidently  fol- 
lows, that  our  state,  both  of  sin  and  misery,  is  the  bitter 
fruit  of  our  own  voluntary  apostasy  in  the  first  Adam,  as 
our  covenant  head,  having  sinned  in  him,  and  fallen  with 
him  in  his  first  transgression. 

Q,.  31.  Does  the  holiness  of  the  parents  prevent  the 
propagation  of  original  corruption  to  their  children '! 

A.  By  no  means :  the  saints  are  holy  but  in  part,  and 
that  by  grace,  not  by  nature :  wherefore,  as  after  the  purest 
grain  is  sown,  we  reap  corn  with  the  chaff;  so  the  holiest 
parents  beget  unholy  children,  and  cannot  communicate 
their  grace  to  them,  as  they  do  their  nature,  Gen.  v.  3. 

Q,.  32.  Has  this  poison  of  corruption  run  through  the 
whole  man  ? 

A.  Yes :  "  The  whole  head  is  sick,  and  the  whole  heart 
is  faint ;  from  the  sole  of  the  foot  to  the  head,  there  is  no 
soundness  in  it,"  &c.  Isa.  i.  5,  6. 

Q,.  33.  How  is  the  understanding-  corrupted  ] 

A.  With  darkness  and  blindness,  so  that  we  cannot 
know  and  receive  the  things  of  the  Spirit  of  God,  1  Cor. 
ii.  14. 

Q..  34.  How  is  the  will  corrupted  1 

A.  With  enmity  and  rebellion  against  God;  with  oppo- 
sition to  his  law  and  gospel ;  with  aversion  from  the  chief 
good ;  and  inclination  to  all  evil,  Rom.  viii.  7. 

Q,.  35.  How  are  the  ajfections  corrupted] 

A.  By  being  displaced  and  disordered,  set  upon  trifling 


94  OF   THE   SINFULNESS    OP 

vanities  and  sinful  pleasures,  instead  of  God  the  supreme 
good,  Ps.  V,  2,  6.  Isa.  Iv.  2. 

Gl.  30.  How  is  the  conscience  corrupted? 

A.  i3y  not  discharging  its  office  faithfully  according  to 
the  law,  in  accusing  or  excusing,  but  many  times  calling 
*'  evil  good,  and  good  evil,"  &c.  Isa.  v.  20. 

Q,.  37.  How  is  the  memory  corrupted? 

A.  It  is  like  the  riddle,  or  sieve,  that  lets  through  the 
pure  grain  and  keeps  the  refuse ;  it  retains  what  is  vain 
and  unprofitable,  and  forgets  what  is  spiritual  and  truly 
advantageous,  Ps.  cvi.  13,  21. 

Q,.  38.  How  is  the  body  corrupted  ? 

A.  All  the  members  of  it  are  become  instruments,  or 
weapons  of  "  unrighteousness  unto  sin,"  Rom.  vi.  13. 

Q,.  39.  Is  original  sin  of  its  own  nature  damning] 

A.  Beyond  all  doubt  it  is ;  because  it  is  in  a  state  of  sin 
and  spiritual  uncleanness  we  are  born,  Ps.  li.  5.  And 
"  there  shall  in  no  wise  enter  into  the  heavenly  Jerusalem, 
any  thing  that  defileth,"  Rev.  xxi.  27.  The  blood  of  Christ 
is  necessary  to  cleanse  from  it,  as  well  as  from  actual  sin ; 
for  Christ  is  "the  Lamb  of  God  who  taketh  away  the  sin 
of  the  world,"  both  original  and  actual,  John  i.  29. 

Q..  40.  How  may  we  know  the  being  of  original  sin,  an- 
tecedently to  the  commission  of  any  actual  transgression  ? 

A.  From  the  severe  troubles  and  distresses  to  which 
infants  are  liable,  and  from  death  passing  upon  them  be- 
fore they  are  capable  of  sinning,  after  the  similitude  of 
Adam's  transgression ;  that  is,  of  committing  actual  sin, 
Rom.  V.  14. 

d.  41.  What  do  you  understand  by  {actual  transgres- 
sion] or  sin  ? 

A.  Every  deviation  from  the  law  of  God  in  our  actions ^ 
whether  internal  or  external. 

Q,.  42.  How  may  actual  sin  be  distinguished  from  ori- 
ginal ] 

A.  As  the  act  is  distinguislied  from  the  habit ;  or  a  fault 
of  the  person,  from  a  fault  of  the  nature. 

Q,.  43.  Is  omission  of  what  is  required  an  actual  sin,  as 
well  as  the  commission  of  what  is  forbidden  ? 

A.  Yes :  because  all  omissions  are  either  accompanied 
with  some  act  of  the  will  consenting,  directly  or  indirectly, 
to  it;  or  they  flow  from  some  antecedent  act,  which  is 
either  the  cause,  occasion,  or  impediment,  of  the  duty 
omitted;  as  excess  in  eating  and  drinking  is  frequently 
the  cause  or  occasion  of  omitting  the  public  or  private 
duties  of  God's  worship. 

Q,.  44.  From  whence  do  all  actual  transgressions  flow? 

A.  They  all  proceed  from  original  sin,  or  the  corruption 
of  nature,  as  impure  streams  from  a  corrupt  fountain,  Eph. 
ii.  3.    James  iii.  11. 


man's  natural  state.  95 

Q,.  45.  What  may  we  learn  from  the  doctrine  of  original 
sin] 

A.  That  it  is  no  wonder  the  grave  opens  its  devouring 
mouth  for  us,  as  soon  as  we  come  into  the  world,  seeing 
we  are  all,  in  a  spiritual  sense,  dead  born,  Eph.  ii.  1;  that 
as  every  thing  acts  agreeably  to  its  own  nature,  so  cor- 
rupt man  acts  corruptly,  Matt,  vii.  17,  18;  and,  conse- 
quently, we  may  learn  the  necessity  of  regeneration,  and 
ingraftment  in  the  second  Adam,  without  which  it  is  im- 
possible we  can  enter  into  the  kingdom  of  heaven,  John 
iii.  3. 


Quest.  19.  What  is  the  misery  of  that  estate  where- 
mto  man  fell  1 

Ans.  All  mankind,  by  their  fall,  lost  communion  with 
God,  are  under  his  wrath  and  curse,  and  so  made  liable 
to  all  the  miseries  of  this  life,  to  death  itself,  and  to  the 
pains  of  hell  forever. 

Q..  1.  What  are  the  branches  of  man's  mise'ry  expressed 
in  this  ansioer,  as  the  effects  of  the  fall  1 

A.  They  are  these  three,  the  happiness  man  has  lost ; 
the  evil  he  lies  presently  under ;  and  the  future  misery  and 
punishment  to  which  he  is  liable. 

Q,.  2.  Is  the  loss  which  man  has  sustained  by  the  fall 
great  and  grievous  1 

A.  Yes :  it  is  so  great,  that  we  have  all  reason  to  cry 
out  with  the  church,  "  Wo  unto  us  that  we  have  sinned  !" 
Lam.  V.  16. — "  How  is  the  gokl  become  dim !  How  is  the 
most  fine  gold  changed!"  chap.  iv.  1. 

Q,.  3.  What  is  that  great  loss  which  man  has  sustained 
by  the  fall ! 

A.  He  has  lost  all  that  good  which  was  promised  him 
in  the  covenant  of  works,  upon  condition  of  his  perfect 
obedience, 

Q,.  4,  What  was  the  good  promised  ? 

A.  Life  in  its  fullest  latitude  and  extent ;  or  all  the  hap- 
piness man  was  capable  of,  either  in  this  world,  or  that 
which  is  to  come. 

Q,.  5.  What  was  man's  chief  happiness  in  that  state  in 
which  he  was  created  1 

A.  His  chief  happiness  lay  in  his  enjoyment  of  fellow- 
ship and  [cominunion  with  God.] 

4.  6.  In  what  did  that  fellowship  and  [communion]  con- 
sist] 

A.  In  the  most  agreeable  intimacy  and  familiarity  that 


96  OF  THE    MISERY    OP 

man  had  with  God,  in  the  uninterrupted  enjoyment  of  his 
gracious  presence. 

Q,.  7.  How  does  it  appear  that  man  has  llostl  this  by  the 
fall] 

A.  It  appears  from  his  being  "  without  God  in  the 
world,"  Eph.  ii.  12;  and  "  alienated  from  the  life  of  God," 
chap.  iv.  18. 

Q,.  8.  Did  this  breach  of  fellowship  between  God  and 
man  immediately  follow  upon  the  first  sin  ] 

A.  Yes ;  for  we  find  that  our  first  parents  immediately 
essayed  to  fly  from  the  presence  of  God,  and  to  hide 
themselves  from  him  among  the  trees  of  the  garden,  Gen. 
iii.  8. 

Q,.  9.  Upon  what  footing  had  man  fellowship  with  God 
before  the  fain 

A.  Upon  a  law  footing,  namely,  his  continuing  in  his  in- 
tegrity of  nature,  and  yielding  perfect  obedience  to  the 
holy  law. 

Q,.  10.  Is  that  door  of  access  to  God,  and  fellowship  with 
him,  closed  and  shut  against  all  mankind  ? 

A.  Yes :  because  "  all  have  sinned  and  come  short  of 
the  glory  of  God,"  Rom.  iii.  23 ;  the  broken  law,  and  its 
curse,  stand  as  an  insuperable  bar  in  our  way  to  God  and 
glory,  upon  the  footing  of  the  first  covenant,  Gal.  iii  10. 

Q,.  11.  What  is  the  second  branch  of  man's  misery? 

A.  His  being  under  the  [wrath  and  curse]  of  God. 

Q,.  12.  What  is  it  to  be  under  the  [ivratli]  of  God  ? 

A.  It  is  to  be  under  his  anger,  in  the  sad  and  dismal 
effects  of  it,  whether  in  a  more  visible,  or  more  secret 
w^ay,  Ps.  xi.  6,  and  1.  21. 

U.  13.  What  is  it  to  be  under  his  [curse  7'\ 

A.  It  is  to  be  under  the  sentence  of  his  law,  denouncing 
all  evil  upon  the  transgressor.  Gal.  iii.  10. 

Q..  14.  How  does  it  appear  that  man  is  now  under  the 
wrath  and  curse  of  God? 

A.  From  those  passages  of  scripture,  where  God  is  said 
to  be  "  angry  with  the  wicked  every  day,"  Ps.  vii.  1 1;  that 
his  "  wrath  is  revealed  from  heaven  against  all  unright- 
eousness and  ungodliness  of  men,"  Rom.  i.  18;  that  "he 
who  believes  not  is  condemned  already,  and  the  wrath  of 
God  abideth  on  him,"  John  iii.  18,  36. 

Q,.  15.  Is  the  wrath  of  an  infinite  God  tolerable  by  a 
finite  creature  f 

A.  Oh !  no :  "  Who  shall  dwell  with  devouring  fire !  who 
shall  dwell  with  everlasting  burnings !"  Isa.  xxxiii.  14. 
"Who  knows  the  power  of  his  anger!"  Ps.  xc.  11.  It 
makes  the  whole  creation  groan,  Rom.  viii.  22 ;  and  when 
it  lighted  upon  the  Son  of  God  for  our  iniquities,  it  crushed 
his  human  body  down  to  the  dust  of  death,  and  melted  his 
soul  like  wax  in  the  midst  of  his  bowels,  Ps.  xxii.  14,  15. 


man's  natural  state.  97 

Q,.  16.  Can  any  man  hide  himself  from  the  presence  of 
an  angry  God  ] 

A.  No :  there  is  no  flying  from  the  presence  of  that  God 
who  is  every  where,  Ps.  cxxxix.  7 — 13. 

Q.  17.  What  is  the  third  branch  of  man's  misery  by  the 
fall  ? 

A.  He  is  [liable  to  all  the  miseries  of  this  life,  to  death 
itself  and  to  the  pains  of  hell  for  ever.] 

Q.  18.  What  are  these  miseries  which  man  is  liable  to 
in  [this  life  ?] 

A.  They  are  such  as  extend  both  to  his  soul  and  body. 

Q.  19.  What  are  these  soul  miseries  and  maladies  that 
sin  has  entailed  upon  us  ] 

A.  The  precious  soul  is  quite  defaced,  deformed,  and 
debased,  from  its  original  beauty  and  excellency,  being 
stricken  with  "  bhndness  of  mind,  Eph.  iv.  18;  hardness 
of  heart,  Rom.  ii.  5;  a  reprobate  sense,  Rom.  i.  28;  strong 
delusions,  2  Thess.  ii.  11;  horror  of  conscience,  Isa.  xxxiii. 
14;  vile  affections,  Rom.  i.  26;"*  and  the  thraldom  and 
bondage  of  Satan,  Eph.  ii.  2. 

Q..  20.  Is  there  no  medicine  against  these  soul  maladies 
and  miseries  1 

A.  Yes :  there  is  "balm  in  Gilead,  and  a  Physician  there," 
Jer.  viii.  22;  who  is  "  able  to  save  to  the  uttermost,"  Heb. 
vii.  25 ;  and  who  says,  "  Eook  unto  me,  and  be  ye  saved, 
all  the  ends  of  the  earth,"  Isa.  xlv.  22. 

Q,.  21.  What  are  those  external  miseries  we  are  liable 
to  in  this  life  ] 

A.  They  are  either  more  public,  such  as  sword,  famine, 
pestilence,  desolation  by  fire  and  water,  captivity,  perse- 
cution, and  the  like,  Ezek.  v.  17 ;  or  more  private  and  per- 
sonal, such  as  diseases  of  all  sorts,  reproach  and  calumny, 
toil  and  labour,  poverty,  and  crosses  of  all  kinds.  Deut. 
xxviii.  16,  17,  &c. 

Q,.  22.  Do  not  all  these  external  miseries  come  alike  to 
all,  both  godly  and  wicked  1 

A.  Yes,  as  to  the  external  conduct  of  providence,  Eccl. 
ix.  2 ;  but  to  the  godly  they  are  only  fatherly  chastisements, 
and  work  together  for  their  good,  Rom.  viii.  23 ;  whereas 
to  the  wicked,  they  come  in  a  way  of  vindictive  anger, 
and  are  but  the  beginnings  of  sorrows,  unless  the  good- 
ness of  God  do  lead  them  to  repentance,  Rom.  ii.  5. 

Q,.  23,  Has  sin  any  other  retinue  attending  it  than  what 
has  been  already  mentioned] 

A.  Yes :  for  like  the  pale  horse,  Rev.  vi.  8,  it  has  death, 
and  then  hell  following  after. 

Q,.  24.  What  [deatf^  is  here  intended  ] 

*  Larger  Catechism,  Quest.  28. 
Part  L— 9 


98  OF   THE   MISERY    OP 

A.  A  corporeal  or  bodily  death,  which  lies  in  the  sepa- 
ration of  soul  and  body. 

Q.  25.  Is  sin  the  cause  of  death '? 

A.  It  is  both  the  cause  of  death,  Rom.  v.  12,  and  the 
sting  of  it,  1  Cor.  xv.  55,  56. 

Q..  26.  Is  the  connexion  between  sin  and  death  insepa- 
rable ] 

A.  Yes;  they  are  inseparable  by  the  appointment  of 
the  righteous  God,  who  has  said,  "  The  soul  that  sinneth, 
it  shall  die,"  Ezek.  xviii.  4 ;  and,  "  It  is  appointed  unto  men 
once  to  die,"  Heb.  ix.  27. 

Q.  27.  How  did  this  appointment  of  heaven  hold,  in  the 
case  of  Enoch  and  Elijah  ? 

A.  They  underwent  what  was  equivalent  to  death  in 
their  translation  to  heaven ;  it  fared  with  them  as  it  will 
with  the  saints  that  shall  be  alive  at  Christ's  second  com- 
ing, concerning  whom  it  is  said,  "  We  shall  not  all  sleep, 
but  we  shall  all  be  changed,"  1  Cor.  xv.  51. 

Q.  23.  What  is  the  difference  between  the  death  of  be- 
lievers and  the  death  of  the  wicked  1 

A.  To  the  wicked  it  comes  as  standing  under  a  cove- 
nant of  works,  but  to  believers  as  standing  under  a  cove- 
nant of  grace ;  to  the  one,  in  the  hand  of  Christ,  saying, 
"  Death  is  yours ;"  to  the  other  in  the  hand  of  Satan,  as 
God's  executioner,  having  the  power  of  death  :  to  the  one 
without,  but  to  the  other  as  armed  with  a  fearful  sting :  to 
the  one  as  an  everlasting  and  irreparable  loss ;  to  the  other 
as  eternal  and  unspeakable  gain :  to  the  one  as  a  con- 
queror, dragging  the  sinner  to  the  prison  of  hell ;  to  the 
other  as  a  vanquished  enemy,  paving  the  way  to  heaven 
and  glory. 

Q,."29.  What  will  be  the  believer's  language  when  he 
views  death  approaching  in  this  light  1 

A.  Faith  will  cry  oat,"  O  death7  where  is  thy  sting?"  1 
Cor.  XV.  55. 

Q.  30.  What  will  be  the  language  of  the  wicked  when 
they  see  death  approaching  as  the  king  of  terrors  ? 

A.  It  will  be  like  that  of  Ahab  to  Elijah,  1  Kings  xxi.  20, 
— "  Hast  thou  found  me,  O  mine  enemy  !" 

Q,.  31.  What  misery  has  sin  made  us  liable  to  after 
deatli  ] 

A.  [7^0  the  pains  of  hell  for  ever.] 

Q,.  32.  What  do  you  understand  by  [hell?] 

A.  A  state  and  place  of  torment,  prepared  for  the  devil 
and  his  angels,  Matt.  xxv.  41. 

Q,.  33.  If  it  was  prepared  for  the  devil  and  his  angels, 
what  concern  have  any  of  mankind  with  it] 

A.  Though  it  was  prepared  for  the  devil  and  his  angels, 
yet  the  wicked  of  the  world  shall  be  turned  into  it  also, 
and  all  the  nations  thfit  forget  God,  Ps.  ix.  17. 


man's  natural  state.  99 

Q,.  34.  Why  must  the  wicked  and  ungodly  world  be 
turned  into  hell,  with  the  devil  and  his  angels  1 

A.  Because  they  served  and  obeyed  the  devil  as  their 
god,  and  were  in  a  confederacy  with  him  against  the  living 
and  true  God,  Isa.  xxviii.  15;  Eph,  ii.  2. 

Q,.  35.  How  many  fold  are  the  punishments  of  the 
damned  in  hell'? 

A.  Twofold;  the  punishment  of  loss,  and  the  punish- 
ment of  sense. 

Q,.  36.  What  loss  shall  the  damned  in  hell  sustain  1 

A.  They  shall  lose  God,  the  chief  good.  Matt.  xxv.  41; 
they  shall  lose  the  vision  and  fruition  of  the  glorious  Im- 
manuel.  Matt.  vii.  23 ;  they  shall  lose  their  own  souls, 
Matt.  xvi.  26,  and  all  the  pleasures  of  sin  and  sense,  in 
which  they  placed  their  happiness  in  this  world,  Luke 
xvi.  25. 

Q,.  37.  What  will  be  the  punishment  of  sense  which  the 
wicked  shall  suffer  in  hell  ? 

A.  It  is  represented  in  scripture  by  their  being  shut  up 
in  outer  darkness.  Matt.  viii.  12;  in  a  lake  of  fire  and 
brimstone.  Rev.  xx.  10,  where  the  smoke  of  their  torment 
shall  ascend  up  for  ever  and  ever.  Rev.  xiv.  ]  1;  which  is 
called  the  second  death,  chap.  xxi.  8,  the  worm  that  never 
dies,  and  the  fire  that  shall  never  be  quenched,  Mark 
ix.  44. 

Q,.  38.  How  do  you  prove,  from  scripture,  that  [the pains 
of  hell]  shall  be  {for  ever,]  or  everlasting'! 

A.  The  wicked  are  said  to  be  "  cast  into  everlasting 
fire,"  Matt,  xviii.  8 ;  to  "  go  away  into  everlasting  punish- 
ment," Matt.  xxv.  46 ;  to"  be  "  punished  with  everlasting 
destruction,"  2  Thess.  i.  9 ;  to  have  the  "  mist  of  darkness" 
reserved  for  them /or  ever,  2  Pet.  ii.  17;  to  be  "tormented 
day  and  night,  for  ever  and  ever,"  Rev.  xx.  10;  and  by 
several  other  expressions  of  the  like  nature. 

Q,.  39.  Is  eternity  of  punishment  essential  to  the  threat- 
ening, or  penal  sanction  of  the  law "? 

A.  No  ;  else  there  never  had  been  a  satisfaction  for  sin. 

Q,.  40.  Whence  then  arises  the  eternity  of  punishment  ■? 

A.  From  the  nature  of  the  creature,  which  being  finite, 
can  never  be  capable  of  enduring  the  uttermost  of  infinite 
wrath;  Ps.  xc.  11:  "Who  knoweth  the  power  of  thine 
anger?" 

Q,.  41.  How  can  it  consist  with  the  justice  of  God,  to  in- 
flict eternal  punishment  for  temporal  sinning  1 

A.  Because  sin,  objectively  considered,  is  an  infinite 
evil,  as  being  committed  against  an  infinitely  holy  God ; 
and  therefore  nothing  can  expiate  it,  but  a  satisfaction  of 
infinite  worth,  which  mere  creatures  can  never  yield,  1 
Pet.  i.  18, 19. 


100  OF  THE  COVENANT  OP  GRACE. 

Q,.  42.  What  sort  of  sinners  shall  undergo  the  most 
dreadful  degree  of  punishment  in  helH 

A.  The  despisers  of  Christ  and  the  gospel :  it  will  be 
more  tolerable  for  Sodom  and  Gomorrah,  for  Tyre  and 
Sidon,  who  never  heard  of  Christ,  than  for  Chorazin,  Beth- 
saida,  and  Capernaum,  and  other  cities,  nations,  and  per- 
sons, to  whom  Christ,  and  his  great  salvation,  have  been 
offered,  and  yet  rejected  through  unbelief,  Matt.  xi.  21 — 
25 ;  Heb.  ii.  3. 

Q.  43.  What  should  all  this  teach  us"? 

A.  That  however  sweet  sin  be  in  the  mouth,  it  will  be 
bitter  in  the  belly,  even  lamentation,  mourning,  and  wo, 
in  the  latter  end,  Ezek.  ii.  -10;  it  should  teach  us  to  fly 
from  the  wrath  to  come,  to  the  horns  of  the  New  Testa- 
ment altar,  the  satisfaction  and  intercession  of  Christ; 
there  being  no  name  by  which  we  can  be  saved  from  sin 
and  wrath,  except  the  name  of  Jesus  only,  Acts  iv.  12. 


Quest.  20.  Did  God  leave  all  mankind  to  parish  in 
the  estate  of  sin  and  misery? 

Ans.  God  having  out  of  his  mere  good  pleasure,  from 
all  eternity,  elected  some  to  everlasting  life,  did  enter  into 
a  covenant  of  grace,  to  deliver  them  out  of  the  estate  of 
sin  and  misery,  and  to  bring  them  into  an  estate  of  salva- 
tion by  a  Redeemer. 

Q,.  1.  What  became  of  the  angels  that  fell,  by  their 
sinning  asrainst  God] 

A.  God  left  them  without  remedy,  in  that  state  of  sin 
and  misery  into  which  they  plunged  themselves;  and 
hath  "  delivered  them  into  chains  of  darkness,  to  be  re- 
served unto  judgment,"  2  Pet.  ii.  4. 

Q,.  2.  When  man  joined  with  the  devil  in  a  conspiracy 
against  God,  did  God  treat  him  the  same  way  ] 

A.  No ;  he  had  a  purpose  of  grace  and  love  towards 
some  of  Adam's  race  ;  and  therefore,  immediately  after  the 
fall,  declares  his  fixed  intention  of  assuming  the  human 
nature,  in  the  person  of  the  Son,  that  he  might  redeem  lost 
man,  and  bruise  the  head  of  the  old  serpent,  that  had 
ruined  him,  Gen.  iii.  15. 

Q,.  3.  When  did  God's  purpose  of  grace  and  love,  to- 
wards any  of  Adam's  family,  commence  or  begin  1 

A.  It  never  had  a  beginning;  for  he  loved  them  from 
everlasting,  Jer.  xxxi.  3 ;  Eph.  i.  4. 


OP  THE  COVENANT  OF  GRACE.  101 

Q,.  4.  Can  any  reason  be  given  why  God  has  [elected] 
fallen  man,  rather  than  fallen  angels,  and  why  he  elected 
[so7ne]  of  Adam's  race,  and  not  others  of  them  ? 

A.  It  is  dangerous  to  search  into  the  reasons  of  holy  and 
adorable  sovereignty ;  it  becomes  us  to  acquiesce  in  this, 
that  God  did  it  [out  of  his  mere  good  pleasure,]  Eph.  i.  5 ; 
Matt.  xi.  6. 

Q.  5.  To  what  happiness  did  God  ordain  his  elect  from 
among  men  1 

A.  He  ordained  them  to  [everlasting-  life,]  Acts  xiii.  48 : 
"As  many  as  were  ordained  to  eternal  life,  believed." 

Q,.  6.  Did  God  make  choice  of  any  to  eternal  life,  be- 
cause of  their  foreseen  faith  and  holiness  ] 

A.  No;  because  faith  and  holiness  are  the  fruits  and 
effects,  and  therefore  can  never  be  the  cause  of  election, 
Eph.  i.  4 — 6. 

Q,.  7.  Is  Christ  the  cause  of  election  1 

A.  No  ;  the  free  love  of  God  sent  Christ  to  redeem  the 
elect,  and  therefore  he  could  not  be  the  cause  of  electing 
love,  John  iii.  16. 

Q..  8.  Did  not  Christ  procure  God's  love  to  an  elect 
world  1 

A.  No:  the  Father  himself  loved  them,  John  xvi.  27. 

Q,.  9.  If  Christ  is  not  the  cause  of  election,  why  are  the 
elect  said  to  be  chosen  in  him  1 

A.  Because  in  one  and  the  same  decree  of  election,  the 
love  of  God  lighted  both  upon  the  head,  and  upon  the 
members,  considered  as  in  him,  Eph.  i.  4. 

Q.  10.  By  whom  is  it  that  God  brings  any  of  Adam's 
race  to  eternal  life  } 

A.  [By  a  Redeemer,]  Rom.  xi.  8. 

Gl.  11.  How  are  sinners  of  mankind  to  be  viewed  in  re- 
lation to  a  Redeemer  ] 

A.  As  lawful  captives,  Isa.  xlix.  24. 

Q,.  12.  What  is  it  to  redeem  the  lawful  captives? 

A.  It  is  to  pay  down  a  sufficient  ransom  to  offended 
justice  for  their  deliverance,  and  to  rescue  them  by  mere 
force  and  power  out  of  the  hands  of  Satan,  Isa.  xlix.  25. 

d.  13.  What  ransom  is  laid  down  to  offended  justice  for 
their  deliverance  1 

A.  Nothing  less  than  "  the  precious  blood  of  Christ,"  or 
his  obedience  unto  death,  1  Pet.  i.  19. 

Q,.  14.  What  right  and  title  has  the  Redeemer,  to  take 
the  captives  by  force  out  of  the  hands  of  Satan? 

A.  The  demands  of  law  and  justice  being  satisfied,  he 
has  a  lawful  right,  both  by  donation  and  purchase,  to 
rescue  his  captives  out  of  the  hands  of  Satan  by  his  divine 
power,  John  xvii,  2. 

Q.  15.  Why  did  the  Redeemer,  in  dealing  with  justice, 

9* 


102  OF  THE  COVENANT  OF  GRACE. 

lay  down  a  price ;  but  in  dealing  with  Satan,  act  by  way 
of  power  ] 

A.  Because  God,  being  the  creditor,  had  a  right  to  de- 
mand a  price,  but  Satan  being  only  the  jailor,  has  no  law- 
right  to  detain  the  prisoner,  after  the  creditor  is  satisfied ; 
and  yet,  relusing  to  quit  hold  of  his  captives,  the  Re- 
deemer's power  must  be  put  forth  for  their  deliverance, 
Luke  xi.  22. 

Q,.  16.  Was  there  a  covenant  transaction  entered  into 
for  their  deliverance,  by  price  and  power  ] 

A.  Yes  ;  Ps.  Ixxxix.  3 :  "  I  have  made  a  covenant  with 
my  Chosen." 

Q,.  17.  How  is  that  covenant  called  1 

A.  [-4  covenant  of  grace.] 

Q,.  18.  Why  called  a  covenant  of  grace? 

A.  Because  it  is  a  covenant  of  eternal  life  and  salvation 
to  sinners,  to  be  given  them  in  a  way  of  free  grace  and 
mercy,  Jer.  xxxi.  33,  34. 

Q,.  19.  Are  not  heaven  and  earth  both  concerned  in  this 
covenant  1 

A.  Yes ;  because  it  is  a  covenant  of  peace  between  them, 
Isa.  liv.  9,  10. 

d.  20.  Who  is  the  party  contractor  on  Heaven's  side  ? 

A.  It  is  God  himself,  the  proposer  of  the  covenant,  and 
the  offended  party,  Ps.  Ixxxix.  3. 

Q,.  21.  Whether  is  it  God  essentially  considered,  or  as 
in  the  person  of  the  Father,  that  is  the  party-contractor  on 
Heaven's  side  ] 

A.  God  essentially  considered  is  the  party-contractor 
on  Heaven's  side,  in  the  person  of  the  Father. 

d.  22.  Who  is  the  party-contractor  on  man's  side  ? 

A.  It  is  Christ,  the  chosen  of  God,  as  he  is  called,  Luke 
xxiii.  35. 

d.  23.  In  what  does  this  covenant  consist  ? 

A.  In  the  mutual  agreement  between  God  and  his 
chosen  One. 

d.  24.  When  was  this  covenant  made  T 

A.  From  all  eternity,  or  before  the  world  began.  Tit. 
i.  2. 

d.  25.  "  With  whom  was  the  covenant  of  grace  made?" 

A.  "  With  Christ  as  the  second  [or  lasf]  Adam;  and  in 
him  with  all  the  elect  as  his  seed.  Gal.  in.  16."* 

d.  26.  Why  is  Christ  called  the  last  Adam  ?  1  Cor. 
XV.  45. 

A.  Because  as  the  first  Adam  was  the  federal  head  of 
all  his  natural  offspring,  in  the  covenant  of  works,  so  Christ 
is  the  last  Adam,  because  he  was  the  federal  head  of  his 

*  Larger  Catechism,  Quest.  31. 


OF  THE  COVENANT  OF  GRACE.  103 

spiritual  seed  in  the  covenant  of  grace ;  the  last  covenant 
that  ever  will  be  made  about  man's  eternal  happiness. 

Q.  27.  How  was  the  covenant  of  grace  made  with  Christ 
as  the  second  or  Last  Adam? 

A.  The  Father  purposed  that  a  remnant  of  lost  man- 
kind should  be  the  members  of  Christ's  body,  and  gave 
them  to  him  for  that  end ;  and  Christ,  standing  as  second 
Adam,  accepted  the  gift,  John  xvii.  6 ;  as  also,  the  Father 
proposed  to  him,  as  the  last  Adam,  the  covenant  of  grace 
in  the  full  tenor,  condition,  and  promises  of  it,  to  which  he 
consented ;  and  thus  the  covenant  of  rich  grace  was  con- 
cluded between  them ;  Zech.  vi.  13,  "  The  counsel  of  peace 
shall  be  between  them  both." 

Q.  28.  How  are  we  to  conceive  of  the  covenant  of  grace, 
in  respect  of  order  and  being  ? 

A.  Although  the  covenant  of  grace  was  the  second  cove- 
nant, in  respect  of  o?'cZer  and  manifestation  to  the  world, 
yet  it  was  fiyst  in  respect  of  being,  because  it  was  actu- 
ally made  with  Christ  from  eternity,  Tit.  i.  2. 

Q,.  29.  How  do  you  prove  from  scripture,  that  there 
was  such  a  covenant  made  with  Christ  ? 

A.  From  Isa.  xlii.  6 :  "I  wall  give  thee  for  a  covenant  of 
the  people  ;"  and  Heb.  viii.  6,  where  Christ  is  called  "  the 
Mediator  of  a  better  covenant ;"  and  from  Heb.  xiii.  20, 
where  we  read  of  "the  blood  of  the  everlasting  covenant." 

Q,.  30.  What  was  the  ancient  usage  in  making  of  cove- 
nants ] 

A.  It  was  to  cut  a  beast  in  twain,  and  to  pass  between 
the  parts  of  it,  Jer.  xxxiv.  18. 

Q,.  31.  What  does  this  usage  import,  as  applied  to  God's 
making  a  covenant  with  his  Chosen  ? 

A.  It  imports,  that  it  was  a  "covenant  by  sacrifice," 
Ps.  1.  5. 

d.  32.  What  was  the  sacrifice  in  this  covenant  ? 

A.  It  was  Christ  himself,  the  party  contractor  on  man's 
side,  Heb.  ix.  26. 

d.  33.  What  was  the  sword  that  cut  this  sacrifice  asun- 
der] 

A.  It  was  divine  justice,  Zech.  xiii.  7. 

Q,.  34.  How  is  Christ  the  party  contractor  on  man's  side, 
to  be  considered  in  this  covenant  ] 

A.  He  is  to  be  considered  as  the  head  and  representa- 
tive of  his  spiritual  seed,  Isa.  hx.  21. 

Gl.  35.  How  does  it  appear  that  Christ  is  the  head  and 
representative  of  his  spiritual  seed  in  this  covenant? 

A.  From  the  making  of  the  promises  originally  to  him ; 
and  from  his  being  the  surety  of  the  covenant. 

Q,.  36.  When  were  the  promises  made  to  him  ? 

A.  Before  the  world  began ;  which,  in  scripture  style,  is 


104  OF  THE  COVENANT  OF  GRACE. 

the  same  as  from  eternity,  Tit.  i.  2,  "  In  hope  of  eternal 
life,  which  God,  that  cannot  lie,  promised  before  the  world 
began."  And  there  was  none  before  the  world  began,  to 
whom  the  promise  of  eternal  life  could  be  made  person- 
ally, but  to  Christ  as  the  head  and  representative  of  his 
seed. 

Q.  37.  How  do  you  prove,  from  scripture,  that  Christ 
was  surety  for  his  spiritual  seed  in  this  covenant) 

A.  From  Heb.  vii.  22:  "  ^y  so  much  was  Jesus  made  a 
surety  of  a  better  testament." 

Q,.  38.  In  what  sense  was  he  surety  for  them] 

A.  He  was  their  surety  in  a  way  of  satisfaction  for  all 
their  debt  of  obedience  and  punishment,  by  taking  it 
wholly  on  himself,  as  for  persons  utterly  insolvent. 

Q,.  39.  How  is  Christ's  being  the  surety  of  the  covenant, 
an  evidence  of  its  being  made  with  him  as  the  represen- 
tative of  his  seed  \ 

A.  Because  by  his  being  surety  for  them,  he  became  one 
with  them  in  the  eye  of  the  law :  hence  is  CUirist  said,  not 
only  to  be  made  sin  for  iis,  but  we  are  said  to  be  "  made 
the  righteousness  of  God  in  him,"  2  Cor.  v.  21. 

Q..  40.  Why  was  the  covenant  of  grace  made  with  Christ 
as  the  head  and  representative  of  his  spiritual  seed  ] 

A.  That  the  love  of  God,  and  the  covenant  of  grace, 
might  be  of  the  same  eternal  date;  for,  as  the  love  of  God 
is  an  everlasting-  love,  Jer.  xxxi.  3,  so  the  covenant  of 
grace  is  an  everlasting  covenant,  Heb.  xiii.  20, 

Q,.  41.  Who  is  the  party  represented  and  contracted  for 
in  the  covenant  of  grace? 

A.  The  elect  of  mankind. 

Q,.  42.  What  do  you  understand  by  the  elect  of  man- 
kind ] 

A.  A  certain  number  of  mankind  chosen,  from  eternity, 
to  everlasting  life. 

Q,.  43.  How  does  it  appear,  that  the  elect  were  the  party 
represented  and  contracted  f"or] 

A.  Because  the  party  with  whom  the  covenant  was 
made  is  called  God's  Chosen,  Ps.  Ixxxix.  3 :  "  I  have  made 
a  covenant  with  my  Chosen;"  that  is,  with  Christ,  as  con- 
tracting for  all  the  chosen,  or  elect  of  God. 

Q,.  44.  Why  are  the  elect  called  Christ's  seed?  Ps. 
Ixxxix.  4. 

A.  Because  ho  begets  them  with  the  word  of  truth, 
James  i.  18;  and  they  are  born  again  to  him  in  their  re- 
generation, John  iii.  3. 

Q,.  45.  Why  is  Christ  said  to  take  on  him  the  seed  of 
Abraham,  Heb.  ii.  16,  and  not  rather  the  seed  of  Adam? 

A.  To  show  that  it  was  the  elect  only,  whom  he  repre- 
sented ;  in  as  much  as  the  seed  of  Abraham  are  but  a  part 
of  Adam's  seed,  which  includes  all  mankind. 


OF  THE  COVENANT  OF  GRACE.  105 

Q.  46.  How  are  the  elect  of  God  to  be  considered  in  this 
covenant  and  federal  representation  1 

A.  They  are  to  be  considered  as  lost  sinners,  and  as  ut- 
terly unable  to  help  themselves  in  w^hole  or  in  part,  Hos. 
xiii.  9 ;  and  yet  withal  as  given  to  Christ  by  the  Father,  as 
objects  of  eternal,  sovereign,  and  free  love,  John  xvii. 
6,9. 

Q,.  47.  How  does  the  freedom  of  this  electing  love 
appear ] 

A.  In  pitching  upon  objects  altogether  unlovely,  Ezek. 
xvi.  6. 

Q.  48.  How  does  the  sovereignty  of  it  appear  1 

A.  In  pitching  on  some  such  unlovely  objects,  and  pass- 
ing by  others  in  the  same  condition,  Rom.  ix.  21. 

Q,.  49.  Was  it  any  disparagement  to  the  federal  repre- 
sentation of  the  second  Adam,  that  he  represented  only 
sonie  of  mankind,  whereas  the  Jirst  Adam  represented  the 
whole  of  his  race  ] 

A.  No ;  because  it  w^as  unspeakably  more  for  Christ  to 
undertake  and  contract  for  one  sinner,  than  for  Adam  to 
contract  for  a  ivliole  righteous  world. 

Q,.  50.  Is  what  is  called  by  some  divines,  the  covenant 
of  redemption,  a  distinct  covenant  from  the  covenant  of 
grace  3 

A.  Although  Christ  alone  engaged  from  eternity  to  pay 
the  price  of  our  redemption,  on  which  account  the 
covenant  is  wholly  of  free  grace  to  us;  yet  there  is 
no  warrant  from  scripture,  to  suppose  a  covenant  of 
redemption  distinct  from  the  covenant  of  grace. 

Q..  51.  How  many  covenants  are  there  for  life  and 
happiness  to  man  in  scripture  reckoning  ] 

A.  They  are  but  two  in  number :  of  which  the  covenant 
of  works  is  one,  and  consequently  the  covenant  of  grace 
must  be  the  other. 

Q,.  52.  How  do  you  prove  from  scripture,  that  there  are 
only  two  covena7its,  of  which  the  covenant  of  works  is 
one  1 

A.  From  Gal.  iv.  24,  where  it  is  said — "  These  are  the 
two  covenants,  the  one  from  mount  Sinai,  which  gender- 
eth  to  bondage." 

Gl.  53.  How  does  it  appear  that  the  one  from  Mount 
Sinai,  which  gendereth  to  bondage,  is  the  covenant  of 
works  ] 

A.  Because  the  generating  of  bond  children,  excluded 
from  the  inheritance,  Gal.  iv.  30,  is  a  distinguishing  char- 
acter of  the  covenant  of  works,  which  cannot  agree 
to  the  covenant  of  grace  under  any  dispensation  of  it. 

Gl.  54.  Was  then"  the  covenant  at  Mount  Sinai  a  cove- 
nant of  works  ? 

A.  The  covenant  of  works  was  only  repeated  at  Mount 


106  OP  THE  COVENANT  OF  GRACE. 

Sinai,  together  with  the  covenant  of  Errace ;  to  show  to  all 
Israel,  that  the  clearing  of  both  the  principal  and  penalty 
of  the  covenant  of  works  was  laid  on  Christ,  as  the  con- 
dition of  the  covenant  of  grace. 

Q,.  55.  Does  the  scripture  make  mention  of  the  blood  of 
any  more  than  one  covenant  ] 

A.  The  scripture  makes  mention  of  the  blood  of  the 
covenant,  in  the  singular  number,  four  several  times, 
namely,  Ex.  xxiv.  8  ;  Zech.  ix.  11;  Heb.  x.  29,  and  xiii.  20 ; 
but  nowhere  speaks  of  the  blood  of  the  covenants,  in  the 
plural  number. 

Q.  56.  What  is  the  native  consequence  of  the  scripture's 
mentioning  the  blood  of  the  covenant,  in  the  singular 
number,  and  not  the  blood  of  the  covenants  in  the  plural 
number  ] 

A.  The  consequence  is,  that  the  covenant,  the  blood  of 
which  the  scripture  mentions,  and  upon  which  our  salva- 
tion depends,  is  but  one  covenant,  and  not  two. 

Q,.  57.  What  is  the  received  doctrine  in  our  standards 
upon  this  head  ] 

A.  Our  standards  make  no  distinction  between  a  cove- 
nant of  redemption,  and  a  covenant  of  grace.* 

Q,.  58.  Is  the  covenant  of  grace  conditional,  or  absolu- 
tely free  ] 

A.  It  was  strictly  conditional  to  the  Surety,  Isa.  xlix.  3, 
but  is  absolutely  free  to  the  sinner,  Jer.  xxxi.  33,  34. 

Q,.  59.  What  is  the  proper  condition  of  the  covenant  of 
grace  ] 

A.  It  is  Christ,  as  representative  and  surety,  his  ful- 
Jilling  ail  righteousness,  owing  to  God  by  his  spiritual 
seed,  in  virtue  of  the  broken  covenant  of  works.  Matt. 
iii.  15. 

Q,.  60.  In  what  consists  that  rig-hteousness  which  Christ 
had  to  fulfil,  as  the  condition  of  the  cov^enant  of  grace? 

A.  In  the  holiness  of  his  human  nature,  perfect  confor- 
mity to  the  law  in  his  life,  and  satisfaction  for  sin  in  his 
death. 

Q,.  61.  Why  was  holiness  of  nature  necessary  as  a  con- 
ditionary  article  of  the  covenant? 

A.  Because  nothino"  being  so  opposite  to  God  as  an  un- 
holy nature,  and  yet  the  elect  having  their  natures  wholly 
corrupted,  it  was  therefore  necessary,  that  Christ,  their 
representative,  should  liave  a  human  nature  perfectly  pure 
and  holy,  fully  answering  for  them  the  holiness  and  per- 
fection of  nature  required  by  the  law,  Heb.  vii.  26. 

*  For  proof  of  this,  see  Lars^er  Caffchlain,  Quest.  31,  "With  whom 
was  the  covenant  of  grace  made?  Ans.  The  covenant  of  ^race  was 
made  with  Christ,  as  the  second  Adam,  and  in  him,  with  all  the  elect 
as  his  seed,  Isa.  liii.  10,  11 ;  Rom.  v.  15,  to  the  end,  Gal.  iii.  16." 


OP  THE  COVENANT  OF  GRACE.  107 

Q„  62.  Why  was  righteousness  of  life,  or  perfect  con- 
formity to  the  law,  necessary  as  a  conditionary  article  of 
the  covenant  ? 

A.  Because  Adam,  as  a  public  head,  having  failed  in  his 
obedience,  there  could  be  no  entering  into  life  for  him,  or 
any  of  his  natural  seed,  without  keeping  the  command- 
ments by  the  Surety,  Matt.  xix.  17:  "  If  thou  wilt  enter  into 
life,  keep  the  commandments." 

Q,.  63.  Has  Christ  fulfilled  this  part  of  the  condition? 

A.  Yes ;  for,  "  he  became  obedient  unto  death,"  Phil. 
ii.  8. 

Q,,  64.  Was  sotisf action  for  si7i  any  part  of  the  condi- 
tion of  Adam's  covenant  I 

A.  No:  holiness  of  nature,  and  righteousness  of  life, 
were  the  sole  condition  of  it. 

Q.  65.  How  then  came  satisfaction  for  sin  to  be  a  con- 
ditionary article  in  the  new  covenant  ? 

A.  Because  the  covenant  of  works  being  broken,  and 
the  penalty  of  it  incurred,  the  holiness,  justice,  and  vera- 
city of  God  insisted,  that  without  shedding  of  blood,  there 
should  be  no  remission,  Heb.  ix.  22. 

Q,.  66.  What  was  the  conditionary  article  of  the  cove- 
nant relative  to  satisfaction  for  sin  1 

A.  That  all  the  sins  of  an  elect  world,  being  summed  up 
as  so  many  branches  of  the  law,  or  covenant  of  works, 
Christ,  as  a  public  person,  should  satisfy  pubhcly  and  com- 
pletely for  them  all,  Isa.  liii.  5,  6. 

Q,.  67.  How  was  he  to  make  this  satisfaction  7 

A.  By  sutfering,  Luke  xxiv.  26 :  "  Ought  not  Christ  to 
have  suffered  these  things  3" 

Q,.  68.  What  was  it  that  he  had  to  suffer  1 

A.  The  very  same  punishment  the  elect  would  have 
undergone,  for  the  breach  of  the  covenant  of  works  ;  that 
is,  death,  in  its  fullest  latitude  and  extent.  Gen.  ii.  17,  com- 
pared with  2  Cor.  v.  14. 

Q.  69.  What  is  that  death  in  the  fullest  latitude  and 
extent  which  Christ  had  to  endure,  in  satisfaction  for  sin  1 

A.  It  was  both  the  curse,  or  sentence,  of  the  broken  law, 
binding  him  over,  as  the  Surety,  to  suffer  all  that  avenging 
wrath  which  sin  deserved ;  and  likewise  the  actual  exe- 
cution of  this  sentence  upon  him  to  the  uttermost,  for  the 
full  satisfaction  of  justice,  Gal.  iii.  10;  Ezek.  xviii.  4. 

Q..  70.  Has  Christ  fulfilled  this  part  of  the  condition? 

A.  Yes;  he  was  "made  a  curse  for  us,"  Gal.  iii.  13; 
"and  hath  given  himself  for  us,  an  offering  and  a  sacrifice 
to  God  for  a  sweet-smelling  savour,"  Eph.  v.  2. 

Gt.  71.  How  does  it  appear,  that  this  righteousness  of 
Christ  is  the  condition  of  the  covenant  of  grace  ? 

A.  Because  his  fulfilling  all  righteousness  is  the  only 
ground  of  a  sinner's  right  and  title"  to  eternal  life,  Rom.  v. 


108  OF  THE  COVENANT  OF  GRACE. 

21;  and  tlie  sole  foundation  of  his  plea  before  God,  Phil, 
iii.  8,  9. 

Q,.  72.  Why  may  not  faith,  or  believing,  be  the  condition 
of  the  covenant  of  grace  1 

A.  Because  faith  is  promised  in  the  covenant  itself,  Zech. 
xii.  10,  and  therefore  cannot  be  the  condition  of  it. 

Q,.  73.  May  not  faith  be  the  condition,  when  the  scrip- 
ture says,  that  Abraham's  faith  "  was  counted  unto  him 
for  righteousness  V  Rom.  iv.  3. 

A.  It  was  the  object  upon  which  Abraham's  faith  ter- 
minated, namely,  Christ  and  his  righteousness,  and  not 
his  faith  itself,  or  his  act  of  believing,  that  was  counted  to 
him  for  righteousness. 

Q.  74.  What  place  then  has  faith  in  the  covenant? 

A.  It  has  the  place  of  an  instrument  and  g-ift ;  and  is 
necessary,  as  such,  savingly  to  interest  us  in  Christ,*  .Tohn 
i.  12  ;  and  to  determine  us  to  acquiesce  in  his  fulfilling  the 
condition  of  the  covenant  for  us,  Isa.  xlv.  24. 

Q,,  75.  What  may  we  learn  from  the  conditionary  part 
of  the  covenant,  as  fulfilled  by  Christ? 

A.  That  the  redemption  of  the  soul  is  precious,  being 
ransomed  at  no  less  a  sum  than  the  holy  birth,  righteous 
life,  and  satisfactory  death  of  the  Son  of  God,  1  Pet.  i.  19; 
and  that  the  law  is  so  far  from  being  made  void  through 
faith,  that  it  is  established  by  it,  Rom.  iii.  31. 

Q.  76.  Seeing  in  every  covenant  there  is  a  promise,  what 
are  the  promises  of  the  covenant  of  grace? 

A.  They  are  such  as  have  either  their  direct  and  imme- 
diate effect  upon  Christ  himself,  as  the  Head ;  or  such  as 
have  their  direct  and  immediate  effect  on  the  elect,  com- 
prehended with  him  in  the  covenant. 

Q..  77.  What  are  these  promises  that  have  their  direct  and 
immediate  effect  on  Christ  himself,  as  the  head  of  the  cove- 
nant ? 

A.  The  promise  of  assistance  in  his  work,  Ps.  Ixxxix. 
21;  of  the  acceptance  of  it,  Isa.  xlii.  21;  and  of  a  glorious  re- 
ward to  be  conferred  upon  him,  as  the  proper  merit  of  his 
work  done,  Isa.  Iii.  13. 

Q.  78.  What  are  those  promises  that  have  their  direct 
and  immediate  effect  upon  the  elect  ? 

A.  They  are  all  the  promises  pertaining  to  life  and  god- 
liness; the  promises  of  grace  and  glory,  and  of  every  good 
thing;  which  may  all  be  comprehended  in  this  one,  to 
wit,  the  promise  of  eternal  life,  mentioned.  Tit.  i.  2:  "In 
hope  of  eternal  life,  which  God  that  cannot  lie,  hath  pro- 
mised before  the  world  began ;"  and  1  John  ii.  25 :  "  This 
is  the  promise  that  he  hath  promised  us,  even  eternal  life." 

Q,.  79.  What  is  meant  by  the  promise  of  eternal  life  ? 

*  Larger  Catechism,  Answer  to  Quest.  32. 


OF  THE  COVENANT  OF  GRACE.  109 

A.  It  comprehends  in  it  all  true  happiness^  and  its  ever- 
lastings continuance. 

Q.  80.  How  is  it  evident,  that  all  true  and  eternal  happi- 
ness is  comprehended  in  the  meaning  of  the  promise  of 
eternal  life  \ 

A.  In  as  much  as  the  death  threatened  in  the  covenant 
of  works,  included  all  misery  in  this  world,  and  the  world 
to  come :  so  the  life  promised  in  the  cov^enant  of  grace 
must  needs  comprehend  all  happiness  in  time  and  eternity, 
with  all  the  means  by  which  it  is  effected,  Rom.  vi.  23 

Q,.  81.  To  whom  was  this  promise  of  eternal  life  made] 

A.  To  Christ  primarili/,  and  to  the  elect  secondarily  in 
and  through  him :  as  is  evident  from  Tit.  i.  2,  compared 
with  1  John  ii.  25. 

Q^  82.  To  whom  are  the  promises  of  the  covenant  en- 
dorsed or  directed  ? 

A.  To  all  who  hear  the  gospel,  with  their  seed,  Acts  ii. 
39 :  "  The  promise  is  to  you,  and  to  your  children." 

Q.  83.  What  right  to  the  promises  have  all  the  hearers 
of  the  gospel,  by  this  general  endorsement  of  them  ? 

A.  Aright  of  access  to  the  promises,  and  all  the  good 
that  is  in  them,  so  as  to  be  rendered  inexcusable  if  they 
believe  not,  John  iii.  18. 

Q,.  84.  What  right  does  faith,  or  believing,  give  to  the 
promises  1 

A.  A  right  of  possession,  in  virtue  of  union  with  Christ, 
in  whom  all  the  promises  are  yea,  and  amen ;  John  iii.  36 : 
"  He  that  believeth — hath  everlasting  life." 

Q,.  85.  W^hat  may  we  learn  from  the  promissory  part  of 
the  covenant] 

A.  That  all  the  benefits  of  it  are  the  free  gifts  of  grace, 
running  in  the  channel  of  the  obedience  and  death  of 
Christ ;  and  are  in  him  perfectly  sure  to  the  elect  seed, 
Isa.  Iv.  3. 

Q,.  86.  Was  there  any  penally  in  the  covenant  of  gi'ace, 
as  there  was  in  the  covenant  of  works  1 

A.  Although  there  was  a  penalty  in  the  covenant  of 
works,  because  Adam,  with  whom  it  was  made  was  a  fal- 
lible creature ;  yet  there  could  be  none  in  the  covenant  of 
grace,  because  Christ,  the  party  contracting  on  man's  side, 
was  absolutely  infallible,  and  could  not  fail,  Isa.  xiii.  4. 

CI.  87.  A  re  not  the  elect,  the  party  contracted  for,  fallible, 
even  after  they  are  brought  to  believe  ? 

A.  It  is  certain,  that  believers  are  fallible,  in  respect  of 
their  actions,  as  long  as  they  are  in  this  world,  Eccl.  vii. 
20,  but  not  in  respect  of  their  state,  Job  xvii.  9 ;  they  can 
no  more  fall  from  their  state  of  grace,  than  the  saints  in 
heaven  can,  John  xiii.  1. 

Q,.  88.  Can  fatherly  chastisements  be  called  a  penalty  in 
the  covenant  of  grace,  with  respect  to  believers  1 
Part  L— 10 


no  OF  THE  COVENANT  OF  GRACE. 

A,  No ;  because  they  are  not  vindictive,  but  medicinal, 
and  real]}''  belong  to  the  'promissory  part  of  the  cov^enant; 
as  is  evident  from  Ps.  Ixxxix.  30 — 35 ;  Isa.  xxvii.  9  ;  Heb. 
xii.  6,  7. 

(i.  80.  What  security  have  believers  against  any  proper 
penalty  in  this  covenant  ? 

A.  They  have  the  security  of  Christ's  performing  the 
condition  of  it  for  them ;  and  his  doing  so  Legally  sustained 
in  their  favour,  2  Cor.  v.  21. 

Gl.  90.  On  whom  is  the  administration  of  the  covenant 
of  grace  devolved! 

A.  On  Christ  the  second  Adam,  alone,  and  that,  as  a 
reward  of  his  work,  Isa.  xlix.  8. 

Q,.  91.  What  do  you  understand  by  the  administration 
of  the  covenant? 

A.  The  entire  management  of  it,  by  which  it  may  be 
rendered  effectual  to  the  end  for  which  it  was  made,  Ps. 
Ixxxix.  28. 

Q.  92.  Who  are  the  objects  of  this  administration? 

A.  Sinners  of  mankind  indefinitely,  or  any  of  the  family 
of  Adam,  without  exception,  John  iii.  14,  15. 

Q,.  93.  How  does  he  administer  the  covenant  to  sinners 
of  mankind  indefinitely  ? 

A.  In  the  general  offer  of  the  gospel,  which  is  ''good 
tidings  to  all  people,"  Luke  ii.  10 ;  in  which  all,  without 
exception,  are  declared  welcome,  Prov.  viii.  4;  Mark 
xvi.  15. 

Q.  94.  What  is  the  foundation  of  the  unlimited  adminis- 
tration of  the  covenant,  in  the  gospel  offer  ? 

A.  It  is  not  founded  on  election,  but  on  the  intrinsic  suf- 
ficiency of  Christ's  obedience  and  death  for  the  salvation 
of  all,  John  i.  29. 

d.  95.  For  what  end  does  he  thus  administer  the  cove- 
nant to  sinners  of  mankind? 

A.  [To  deliver  them,  out  of  the  estate  of  sin  and  misery, 
and  to  hrin^them  into  an  estate  of  salvation,]  Gal.  iii.  21, 22. 

a.  96.  How  does  he  bring  them  into  a  state  of  salva- 
tion 1 

A.  By  bringing  them  personally  and  savingly  into  the 
"  bond  of  the  covenant,"  Ezek.  xx.  37,  in  the  day  of  his 
power;  when  "one  shall  say,  I  am  the  Lord's — and  an- 
other subscribe  with  his  hand  unto  the  Lord,"  Isa.  xliv.  5. 

Q,.  97.  How  long  will  he  continue  to  be  the  administra- 
tor of 'the  covenant? 

A.  As  he  dispenses  all  the  blessings  of  the  covenant 
here,  John  iii.  35,  so  he  will  complete  the  happiness  of  the 
saints,  in  the  other  world,  by  a  perfect  accomplishment  of 
all  its  promises  to  them,  Epli.  v.  27. 

(i.  98.  How  does  it  appear  that  he  will  be  the  adminis- 
trator of  the  covenant  through  eternity? 


OF  THE  COVENANT  OF  GRACE.  Ill 

A.  Because  he  is  to  remain  the  eternal  bond  of  union, 
Heb.  vii.  25,  and  medium  of  communication,  between  God 
and  the  saints  for  ever,  Rev.  vii.  17. 

Q,.  99.  What  is  the  Jirst  and  fundamental  act  of  his 
administration  1 

A.  It  is  his  disposing  the  all  things,  which  he  has  in  his 
hand,  as  the  appointed  trustee  of  the  covenant,  to  poor 
sinners,  by  way  of  a  testament,  Luke  xxii.  29 :  "I  ap- 
point (or  dispose)  unto  you  a  kingdom,  as  my  Father  hath 
appointed  unto  me." 

Q,.  100.  What  is  the  difference  between  b,  federal  and  a 
testamentary  disposition  1 

A.  K  federal  disposition  is  made  upon  a  ic eighty  cause, 
or  proper  condition ;  but  a  testamentary  disposition  is  a 
deed,  or  conveyance,  of  grace  and  bounty,  without  all 
conditions,  properly  so  called. 

Q,.  101.  How  is  this  applied  to  the  Father's  disposition 
and  to  Christ's  1 

A.  The  Father's  federal  disposition  of  all  covenant- 
benefits  to  Christ,  w^as  on  condition  of  his  making  "  his 
soul  an  offering  for  sin,"  Isa.  liii.  10;  but  Christ's  testa- 
mentary disposition  to  sinners,  who  have  nothing,  is  "  with- 
out money  and  without  price,"  chap.  Iv.  1. 

Q,.  102.  Is  Christ's  testament  of  the  same  date  with  the 
covenant  that  was  made  with  him? 

A.  The  covenant  of  grace  was  made  with  him  from 
eternity ;  but  it  is  obvious,  that  his  commencing  testator 
of  this  covenant,  being  an  act  of  his  administration  of  it, 
could  not  take  place  till  the  covenant  of  works  was  broken. 

d.  103.  At  what  time,  then,  did  he  make  his  testament  1 

A.  The  very  day  in  which  Adam  fell — in  the  first  pro- 
mise. Gen.  iii.  15. 

Q,.  104.  How  could  his  testament  be  of  force,  (according 
to  Heb.  ix.  17,)  so  long  before  his  actual  death? 

A.  He  died  typically,  in  all  the  sacrifices  of  the  Old  Tes- 
tament ;  hence  he  is  called,  "  The  Lamb  slain  from  the 
foundation  of  the  world,"  Rev.  xiii.  8. 

Q,.  105.  Who  are  the  legatees,  or  parties  in  whose  favour 
the  testament  was  made? 

A.  Since  Christ  is  authorized  by  the  Father,  to  admin- 
ister the  covenant  to  mankind  sinners  indefinitely,  John  vi. 
37,  none  of  these  can  be  excepted  out  of  his  testament,  as 
to  the  external  revelation  and  exhibition  of  it,  any  more 
tlian  they  are  out  of  his  administration.  Rev.  xxii.  17. 

Q,.  10(5.  Who  is  the  executor  of  his  testament  '\ 

A.  Although  in  testaments  among  men,  the  testator  and 
executor  are'always  different  persons,  because  the  testator 
dying,  cannot  live  again  to  see  his  will  executed  ;  yet  here 
the  testator,  who  was  dead,  is  alive  for  evermore,  as  the 


112  OF  THE  COVENANT  OF  GRACE. 

executor  of  his  own  testament,  by  his  Spirit,  Rev.  i.  18; 
Rom.  iv.  25. 

Q,.  lOr.  What  are  the  legacies  left  in  his  testament"? 

A.  They  are  all  the  benefits  of  the  covenant,  even  him- 
self, and  ALL  THINGS  in  and  with  him,  Rom.  viii.  32 ;  Rev. 
xxi.  7. 

Q..  lOS.  By  what  means  is  it  that  sinners  are  possessed 
of  these  ricli  legacies  ? 

A.  By  faith,  or  believing  on  the  Lord  Jesus  Christ,  Acts 
xvi.  31. 

Gi.  109.  Why  is  believing  on  Christ  the  appointed  means 
of  instating  sinners  in  the  covenant  and  legacies  thereof] 

A.  Because  the  grace  of  the  covenant  is  thus  preserved 
entire,  "  to  the  end  the  promise  might  be  sure  to  all  the 
seed,"  Rom.  iv.  16. 

€1.  110.  How  may  persons  know,  if  they  are  savingly 
and  personally  within  the  covenant  of  grace  ? 

A.  If  they  have  found  themselves  unable  to  dwell  any 
longer  within  the  boundaries  of  the  covenant  of  works, 
and  "  have  fled  for  refuge,"  from  that  covenant,  "  to  lay 
hold  upon  the  hope  set  before  them,"  Heb.  vi.  18. 

(i.  111.  In  what  respects  do  the  covenants  o^ works  and 
of  grace  differ  from  one  another  ? 

A.  They  differ  in  their  nature,  parties,  contractors,  pro- 
perties, conditions,  promises,  the  order  of  obedience,  in 
their  end  and  design,  the  manner  of  their  administration, 
and  in  their  effects. 

Q,.  1 12.  How  do  these  two  covenants  of  works  and  grace 
differ  in  their  nature  ? 

A.  The  covenant  of  works  was  a  covenant  of  friendship, 
and  supposed  the  parties  to  be  in  a  perfect  amity ;  but  the 
covenant  of  grace  is  a  covenant  o\  reconciliation,  and  sup- 
poses man  to  be  at  variance  with  God,  and  enmity  against 
him,  2  Cor.  v.  19. 

d.  113.  How  do  they  differ  as  to  the  parties  contrac- 
tors 1 

A.  In  the  covenant  of  works,  the  parties  contractors 
were,  God  and  innocent  Adam,  representing  all  his  natural 
seed ;  but  in  the  covenant  of  grace,  the  parties  are,  God, 
and  Christ  the  second  Adam,  representing  all  his  spiri- 
tual seed,  Ps.  Ixxxix.  3,  4. 

Q,.  114.  How  do  they  differ  in  their  properties  1 

A.  The  covenant  of  works,  as  standing  with  the  first 
Adam,  was  but  short-lii'ed;  but  the  covenant  of  grace, 
which  stands  fast  with  the  second  Adam,  is  an  everlasting 
covenant,  Heb.  xiii.  20  :  the  covenant  of  works  denounced 
nothing  but  wrath  and  curse  upon  the  transgressor ;  but 
the  covenant  of  grace  is  full  of  blessings  to  the  sinner,  in 
Christ,  Eph.  i.  3. 

Q,.  115.  How  do  they  differ  in  their  conditions  ? 


OF  THE  COVENANT  OF  GRACE.  113 

A.  The  condition  of  the  covenant  of  works  was  only 
the  perfect  obedience  of  a  mere  man,  bearing  no  proportion 
to  the  hfe  promised ;  but  the  condition  of  the  covenant  of 
grace  is  the  perfect  righteousness  of  God-man,  which  is 
fully  adequate  to  the  promised  reward,  Jer.  xxiii.  6. 

Q,.  116.  How  do  they  differ  in  their  p7-07mses1 

A.  The  promises  of  the  covenant  of  works  were  strictly 
conditional ;  but  the  promises  of  the  covenant  of  grace,  as 
respecting  us,  are  absolutely  free,  Jer,  xxxi.  33,  34. 

Q,.  117.  In  what  respect  do  they  differ  in  the  order  of 
obedience ? 

A.  In  the  covenant  of  works,  duty,  or  obedience,  was 
the  foundation  of  privilege ;  acceptance  first  began  at  the 
work,  and  then  M^ent  on  to  the  person,  if  the  w^ork  was 
perfectly  right;  but,  in  the  covenant  of  grace,  this  order  is 
quite  inverted ;  for  in  it  privilege  is  the  foundation  of  duty ; 
and  acceptance  first  begins  at  the  person,  and  then  goes  on 
to  the  work,  because  flowing  from  a  principle  of  faith :  Gen. 
iv.  4,  compared  with  Heb.  xi.  4. 

Q,.  118.  How  do  they  differ  in  their  end  and  design  ? 

A.  The  end  of  the  covenant  of  works  was  to  show  man 
what  he  was  to  do  towards  God;  but  the  end  of  the  cove- 
nant of  grace,  is  to  show  man  what  God  is  to  do  for  him, 
and  in  him,  Isa.  xxvi.  12. 

Q,.  119.  How  do  they  differ  in  the  manner  of  their  ad- 
ministration ? 

A.  The  covenant  of  works  was  dispensed  by  God,  abso- 
lutely considered ;  but  the  covenant  of  grace  is  dispensed 
by  a  Mediator,  who  is  himself  the  all  of  the  covenant, 
Isa.  xhi.  6. 

Q,.  120.  How  do  these  two  covenants  differ  in  their 
effects  7 

A.  The  covenant  of  works  wounds  and  terrifies  a  guilty 
sinner ;  but  the  covenant  of  grace  heals  and  comforts  a 
wounded  soul,  Isa.  xlii.  3 :  the  covenant  of  works  shuts  up 
to  hell  and  wrath ;  but  the  covenant  of  grace  casts  open  a 
door  of  escape,  John  x.  9 ;  and  xiv.  6. 

Q.  121.  What  may  we  learn  from  this  whole  doctrine 
of  the  covenant  of  grace? 

A.  That  it  is  our  duty  to  believe  that  Jesus  Christ  is  the 
Saviour  of  the  ic  or  Id,  and  our  Saviour  in  particular,  by 
his  Father's  appointment,  and  his  own  offer ;  and  that  by 
the  same  appointment  and  offer,  his  righteousness,  which 
is  the  condition  of  the  covenant,  and  eternal  life,  which  is 
the  promise  of  it,  are  ours  in  respect  of  right  to  it,  so  as 
that  we  may  lawfully  and  warrantably  take  possession  of 
the  same,  and  use  them  as  our  own,  to  all  the  intents  and 
purposes  of  salvation :  John  iv.  42,  "  We  know  that  this  is 
indeed  the  Christ,  the  Saviour  of  the  world  :"  Luke  i.  47, 
"  My  spirit  hath  rejoiced  in  God,  my  Saviour." 

10* 


114  OF  THE    ONLY   REDEEMER. 

Quest.  21.   Who  is  the  Redeemer  of  GocTs  elect  1 

Ans.  The  only  Redeemer  of  God's  elect,  is  the  Lord 
Jesus  Christ,  who,  being  the  eternal  Son  of  God,  became 
man,  and  so  was,  and  continues  to  be  God  and  man,  in 
two  distinct  natures,  and  one  person,  for  ever, 

Q,.  1.  What  is  the  greatest  ivonder  the  world  has  ever 
beheld  ] 

A.  The  incarnation  of  the  Son  of  God,  John  i.  14  ;  Jer. 
xxxi.  22, 

Q,.  2.  What  makes  this  the  greatest  wonder  ? 

A.  Because  by  it  two  natures,  infinitely  distant,  are 
united  in  one  person;  hence  called  "a  great  mystery," 
1  Tim.  iii.  16. 

Q,.  3.  Was  this  great  event  foretold  before  it  came  to 
pass  ? 

A.  Yes  :  God  spake  of  it  "  by  the  mouth  of  his  holy  pro- 
phets, which  have  been  since  the  world  began,"  Luke 
i.  70. 

Q,.  4.  By  \Y\-\3i  names  did  they  speak  of  his  coming? 

A.  By  a  variety  of  names,  such  as  Shiloh,  Gen.  xhx.  10; 
Messiah,  Dan.  ix.  25;  Immanuel,  Isa.  vii.  14;  the  Branch., 
Zech.  vi.  12;  the  Messenger  of  the  covenant,  Mai.  iii.  1; 
and  several  others. 

Q,.  5.  Is  he  no20  actually  come  into  the  world? 

A.  Yes,  long  since :  and  "  it  is  a  faithful  saying,  and 
worthy  of  all  acceptation,  that  Christ  Jesus  came  into  the 
world,"  1  Tim.  i.  15,  "not  to  condemn  the  world,  but 
that  the  world  through  him  might  be  saved,"  John  iii.  17. 

Q,.  6.  How  do  you  prove,  that  our  Lord  Jesus  Christ  is 
the  true  promised  Messiah  1 

A.  By  this  one  argument :  that  "  all  things  which  were 
written  in  the  law  of  Moses,  and  in  the  prophets,  and  in 
the  Psalms,"  concerning  the  Messiah,  are  literally  fulfilled 
in  Jesus  of  Nazareth,  Luke  xxiv.  44. 

Q,.  7.  How  does  this  appear  ? 

A.  By  comparing  every  prophecy  and  promise  concern- 
ing him  in  the  Old  Testament,  with  the  exact  accomplish- 
ment of  it  in  the  New,  Acts  iii.  18. 

Q,.  8.  What  silencing  questions  may  be  put  to  the  Jetvs, 
who  assert  that  the  Messiah  is  not  yet  come  in  the  flesh? 

A.  They  may  be  asked,  Where  is  the  sceptre  of  civil 
government,  which  was  not  to  depart  from  Judah  until 
;S?/u7o//' came,  according  to  Gen.  xlix.  10?  Where  is  the 
second  temple,  into  which  the  Messiah  was  to  come,  and 
to  make  the  glory  of  it  greater  than  the  glory  of  the  former, 
by  his  personal  appearance  in  it,  according  to  Hag.  ii.  9  ? 


OF   THE    ONLY    REDEEMER.  115 

Where  is  the  sacrijice  and  oblation  now  offered  ^  has  it 
not  long  since  ceased,  according  to  Dan.  ix.  27  ?  And 
where  is  the  family  of  David,,  out  of  which  Christ  was  to 
spring,  according  to  Isa.  xi.  1]  is  it  not  now  quite  extinct? 
They  are  utterly  incapable  of  answering  any  of  these. 

Q.  9.  What  does  the  title  of  a  [Redeemer^  suppose  with 
reference  to  the  redeemed,  ? 

A.  Bondage  and  captivity  to  sin,  Satan,  the  world,  death, 
and  hell,  through  the  breach  of  the  first  covenant ;  hence 
called  lawful  captives,  Isa.  xlix.  24. 

Q,.  10.  Are  all  mankind,  the  elect  of  God  as  well  as 
others,  by  nature  under  this  bondage  and  captivity  T 

A.  Yes ;  as  is  evident  from  Eph.  ii.  1 — 3. 

Q.  11.  Why  is  Christ  called  the  [only]  Redeemer  o/ God's 
elect '? 

A.  Because  there  was  none  capable  of  the  vast  under- 
taking but  himself,  Isa.  Ixiii.  5. 

Q,.  12.  How  does  Christ  redeem  the  elect  from  their  spi- 
ritual bondage  and  captivity] 

A.  By  price  and  power;  or  by  ransom,  1  Pet.  i.  19,  and 
conquest,  Isa.  xlix.  25. 

Q.  13.  What  ransom  or  price  did  he  lay  down? 

A.  His  own  life,  Matt.  xx.  28,  "  The  Son  of  man  came — 
to  give  his  life  a  ransom  for  many." 

Q,.  14.  How  does  Christ  redeem  by poiver  or  conquest? 

A.  When,  by  his  word  and  Spirit,  he  breaks  the  bonds 
of  the  captives,  and  says  "to  the  prisoners.  Go  forth ;  and 
to  them  that  sit  in  darkness,  Show  yourselves,"  Isa.  xlix. 
9  ;  and  thus  spoils  principalities  and  potvers.  Col.  ii.  15. 

Q,.  15.  Why  is  the  Redeemer  called  [Lord?] 

A.  Because,  as  God,  he  "  whose  name  alone  is  Jehovah, 
is  most  high  over  all  the  earth,"  Ps.  Ixxxiii.  18 ;  and,  as 
Mediator,  "  all  power  in  heaven  and  earth  is  given  unto 
him,"  Matt,  xxviii.  18. 

a.  16.  Why  is  he  called  IJesus  ?] 

A.  Because  he  saves  his  people  from  their  sins.  Matt. 
1.21. 

a.  17.  Why  is  he  called  [Christ  ?] 

A.  Christ  in  the  Greek,  and  Messiah  in  the  Hebrew  lan- 
guage, signify  one  and  the  same  thing,  John  i.  41,  to  wit, 
the  Anointed,  Acts  x.  38 ;  which  implies  his  designation  to, 
and  his  being  fully  qualified  for  his  mediatory  ofiice. 

(i.  18.  Upon  what  is  Christ's  sufficiency  for  the  great 
work  of  our  redemption  founded  ? 

A.  Upon  the  infinite  dignity  of  his  person,  as  [being  the 
eternal  Son  of  God,]  1  John  v.  20. 

Q,.  19.  Is  Christ  the  Son  of  God  by  nature,  or  only  by 
office? 

A.  Christ  is  the  eternal  Son  of  God  by  nature;  his  Son- 


J 16  OF  THE    ONLY    REDEEMER. 

ship  is  equally  natural  and  necessary  with  the  Paternity 
of  the  Father,  Matt,  xxviii.  19;  2  John  ver.  3. 

Q,.  20.  What  would  be  the  danger  of  asserting,  that 
Christ  is  called  the  Son  of  God  only  with  respect  to  his 
mediatory  office? 

A.  This  would  make  his  personality  depend  upon  the 
divine  will  and  good  pleasure,  as  it  is  certain  his  mediatory 
office  did,  John  iii.  16 ;  and,  consequently,  he  would  not 
be  the  self-existent  God. 

Q..  21.  Might  not  the  Sonship  of  Christ  be  the  result  of 
the  divine  will,  though  his  personality  is  not  ? 

A.  No :  because  his  Sonship  is  his  proper  personality ; 
and  therefore  to  make  his  Sonship  the  result  of  the  divine 
will,  is  to  overturn  the  personal  properties  of  the  Father 
and  Son,  and,  consequently,  to  deny  both,  1  John  ii.  23. 

Q,.  22.  How  do  you  prove,  from  scripture,  that  Christ's 
Sonship  is  distinguished  from  his  office  ] 

A.  From  John  vii.  29;  where  Christ,  speaking  of  his 
Father,  says,  "  I  know  him,  for  I  am  from  him,  and  he  hath 
SENT  me."  Where  it  is  evident,  that  his  being  from  the 
Father,  as  to  his  eternal  generation,  is  distinguished  from 
his  being  sent  by  him,  as  to  his  office. 

Q,.  23.  What  did  this  glorious  person,  the  eternal  Son  of 
God,  become,  that  he  might  be  our  Redeemer] 

A.  He  [became  man,]  John  i.  14;  Gal.  iv.  4. 

Q,.  24.  When  he  became  man  did  he  cease  to  be  God  ? 

A.  No ;  but  he  became  Immanuel,  God-man,  Matt, 
i.  23. 

Q..  25.  What  is  the  import  of  the  name  Immanuel  1 

A.  It  imports,  that  God  is  in  oar  nature ;  and  that  a  God 
in  our  nature  is  not  against  us,  but  a  God  with  us,  and  for 
us,  to  save  us  from  the  hands  of  all  our  enemies,  Luke 
1.71. 

Gl.  26.  W^hat  moved  God  to  become  man,  in  the  person 
of  the  Son  1  , 

A.  Nothing  but  matchless  and  undeserved  grace  and 
love,  1  John  iv.  10. 

Q,.  27.  How  many  [natures']  has  Christ  ? 

A.  Two  :  namely,  the  nature  of  God,  and  the  nature  of 
man,  1  Tim.  iii.  \^. 

Qi.  28.  Why  are  they  called  [two  distinct]  natures  ? 

A.  In  opposition  to  the  error  of  the  Eutychians  of  old, 
who  maintained,  that  the  two  natures  were  mixed  or 
blended  together,  so  as  to  make  but  one  nature. 

Q,.  29.  Why  is  he  said  to  have  but  [o?ie person  ?] 

A.  In  opposition  to  the  error  of  the  Nestorians,  who 
maintained,  that  each  nature  was  a  person;  or,  that  he 
had  two  persons. 

Q,.  30.  How  does  it  appear,  that  tiie  two  natures  of  God 
and  man  are  united  in  the  person  of  the  Son  1 


OF  THE   ONLY   REDEEMER.  117 

A.  From  Isa.  ix.  6  :  "  Unto  us  a  child  is  born — and  his 
name  shall  be  called — The  mighty  God."  It  neither  being 
possible  nor  true,  that  he  who  is  the  child  born,  could  be 
the  mighty  God,  except  by  union  of  the  divine  and  human 
natures  in  one  person,  Rom.  ix.  5;  1  Tim.  iii.  16. 

Q..  31.  Will  ever  the  union  between  the  two  natures  be 
dissolved '.' 

A.  By  no  means  :  for  he  is,  and  will  continue  to  be  our 
Kinsman,  Finest,  and  Representative,  in  both  natures  for 
ever,  Heb.  vii.  24,  25. 

Q,.  32,  Does  not  each  nature,  notwithstanding  of  this 
union,  still  retain  its  own  essential  proj^er ties  ? 

A.  Yes  :  the  divine  natm^e  is  not  made  JiJiite,  subject  to 
suffering  or  change;  nor  is  the  human  nature  rendered 
omniscient,  omnipresent  and  omnipotent,  as  the  Lutherans, 
contrary  to  scripture  and  reason,  affirm. 

Q,.  33.  Are  not  the  acts  and  works  of  either  of  the  two 
natures,  to  be  ascribed  to  the  person  of  Christ  1 

A.  Yes :  because  all  he  did  and  suffered,  or  continues 
to  do,  as  Mediator,  must  be  considered  as  ^erso/20/ ac^^, 
and  from  thence  they  derive  their  value  and  efficacy,  Acts 
XX.  28. 

d.  34.  Why  is  the  union  of  the  two  natures  called  a 
hypostatical  or  personal  union  1 

A.  Because  the  human  nature  is  united  to,  and  subsists 
in  the  person  of  the  Son  of  God,  Luke  i.  35. 

Q,.  35.  What  is  the  difference  between  the  hypostatical 
union,  and  the  union  that  takes  place  among  the  persons 
of  the  adorable  Trinity  ] 

A.  The  union  that  takes  place  among  the  persons  of  the 
adorable  Trinity,  is  a  union  of  three  persons  in  one  and 
the  same  numerical  nature  and  essence ;  but  the  hypostati- 
cal is  a  union  of  tivo  natures  in  one  person. 

Q.  36.  What  is  the  difference  between  the  hypostatical 
union,  and  the  union  that  takes  place  between  the  soul 
and  body] 

A.  Death  dissolves  the  union  that  is  between  the  soul 
and  the  body ;  but  though  the  soul  was  separated  from  the 
body  of  Christ,  when  it  was  in  the  grave,  yet  both  soul 
and  body  were,  even  then,  united  to  the  person  of  the  Son 
as  much  as  ever. 

Q,.  37.  What  is  the  difference  between  the  hypostatical 
union,  and  the  mystical  union  that  is  between  Christ  and 
believers  7 

A.  Both  natures  in  the  hypostatical  union  are  still  but 
one  person ;  whereas,  though  behevers  are  said  to  be  in 
Christ,  and  Christ  in  them,  yet  they  are  not  one  person 
with  him. 

Q,.  38.  Why  was  it  requisite  that  our  Redeemer  should 
be  linanll 


118  OP  Christ's  incarnation. 

-^ 

A.  That  being  our  kinsman  and  blood  relation,  the  right 
of  redemption  might  devolve  upon  him;  and  that  he  might 
be  capable  of  obeying  and  suffering  in  our  nature,  Heb. 
ii.  14.* 

Q,.  39.  Why  was  it  requisite  that  our  Mediator  should 
be  [God  1] 

A.  That  his  obedience  and  sufferings  in  our  nature  and 
room,  might  be  of  infinite  value  for  our  redemption.  Acts 
XX.  28 ;  and  that  the  human  nature  might  be  supported 
under  the  infinite  load  of  divine  wrath ;  which  he  had  to 
bear  for  our  sins,  Rom.  i.  4.t 

Q,.  40.  "  Why  was  it  requisite  that  the  Mediator  should 
be  God  and  man  in  one  person  ]" 

A.  "  That  the  proper  works  of  each  nature  might  be 
accepted  of  God  for  us,  and  relied  on  by  us,  as  the  works 
of  the  whole  person,  Heb.  ix.  14.  1  Pet.  ii.  6." J 

Q,.  41.  What  may  we  learn  from  the  indissoluble  union 
of  the  two  natures  in  the  person  of  Christ  1 

A.  That  this  union  shall  be  an  everlasting  security  for 
the  perpetuity  of  the  union  between  Christ  and  believers : 
that  the  one  shall  never  be  dissolved  more  than  the  other; 
for  he  has  said,  "  Because  I  live  ye  shall  hve  also,"  John 
xiv.  19. 


Quest.  22.  Hoiv  did  Christ,  being  the  Son  of  God, 
becmne  man  7 

Ans.  Christ,  the  Son  of  God,  became  man,  by  taking 
to  himself  a  true  body  and  a  reasonable  soul,  being  con- 
ceived by  the  power  of  the  Holy  Ghost,  in  the  womb  of 
the  virgin  Mary,  and  born  of  her,  yet  without  sin. 

Q,.  1.  Did  Christ  assume  the  person  of  a  man? 

A.  No :  he  assumed  tlie  human  nature,  but  not  a  human 
person,  Heb.  ii.  10. 

Q.  2.  Had  ever  the  human  nature  of  Christ  a  distinct 
personality  of  its  own  ] 

A.  No :  it  never  subsisted  one  moment  by  itself,  Luke 
1.  35. 

Q,.  3.  What  is  the  reason  that  the  human  nature  of 
Christ  never  subsisted  by  itself] 

A.  Because  it  was  formed  and  assumed  at  once ;  for  the 
moment  the  soul  was  united  to  the  body,  both  soul  and 
body  subsisted  in  the  person  of  the  Son  of  God. 

*  Larger  Cat.  Q.  39.  t  Ibid.  Q.  38.  X  Ibid.  Q.  40. 


OP  Christ's  incarnation.  119 

Q,.  4.  How  came  the  human  nature  to  subsist  in  the 
person  of  the  Son  ? 

A.  The  whole  Trinity  adapted  and  fitted  the  human 
nature  to  him ;  but  the  assumption  of  it,  into  a  personal 
subsistence  with  himself,  was  the  peculiar  act  of  the  Son, 
Heb.  ii.  14, 16. 

Q,.  5.  Since  the  human  nature  of  Christ  has  no  person- 
ality of  its  own,  is  it  not  more  imperfect  than  in  other 
men,  when  all  other  men  are  human  persons  ] 

A.  The  human  nature  of  Christ  is  so  far  from  being  im- 
perfect, by  the  want  of  a  personality  of  its  own,  that  it  is 
unspeakably  more  perfect  and  excellent  than  in  all  other 
men,  because  to  subsist  in  God,  or  in  a  divine  person,  is 
incomparably  more  noble  and  excellent  than  to  subsist  by 
itself 

Q.  6.  In  what  lies  the  matchless  and  peculiar  dignity  of 
the  human  nature  of  Christ] 

A.  That  it  subsists  in  the  second  person  of  the  Godhead, 
by  a  personal  and  indissoluble  "mion. 

Q,.  7.  What  is  the  difference  between  the  human  nature 
and  a  human  persoji  ? 

A.  A  human  person  subsists  by  itself;  but  the  human 
nature  subsists  in  a  person. 

Q..  8.  When  Christ  became  man,  did  he  become  another 
person  than  he  was  before  ] 

A.  No :  there  was  no  change  in  his  person ;  for  he  as- 
sumed our  nature  with  his  former  personality,  which  he 
had  from  eternity. 

Q,.  9.  What  is  the  reason  that  the  assumption  of  the 
human  nature  made  no  change  in  the  divine  person  of  the 
Soni 

A.  Because  the  human  nature  was  assumed  by  Christ 
without  a  human  personality. 

Q,.  10.  Whether  is  it  more  proper  to  say,  that  the  human 
nature  subsists  in  the  divine  nature,  or  in  the  divine  per- 
son of  Christ  1 

A.  It  is  more  proper  to  say,  that  it  subsists  in  the  divine 
person  of  Christ,  because  the  natures  are  distinct,  but 
the  person  is  one  ;  and  it  was  the  divine  nature  only,  as  it 
terminates  in  the  secoi^d  person,  which  assumed  the  hu- 
man nature  into  personal  union. 

Q,.  11.  Can  we  not  say,  consistently  with  truth,  that  the 
wan  Christ  Jesus  is  God  ? 

A.  We  assuredly  may;  because  in  this  case,  we  speak 
of  the  person,  which  includes  the  human  nature. 

Q,.  1 2.  But  can  we  say,  in  consistency  with  truth,  that 
Christ  Jesus,  as  man,  is  God  1 

A.  No :  because  in  this  case,  we  speak  only  of  the  hu- 
man nature,  which  does  not  include  his  divine  person. 


120  OF  Christ's  incarnation. 

Q.  13.  What  is  the  human  nature,  or  in  what  does  it 
consists 

A.  It  consists  in  [a  true  body  and  a  reasonable  soul,']  of 
which  the  first  Adam,  and  every  man  and  woman  descend- 
inof  from  him,  are  possessed. 

Q,.  14.  Had  our  Redeemer  alio  ays  a  true  body  and  a 
reasonable  soul,  subsisting  in  his  divine  person] 

A.  No :  until  he  came  in  the  fulness  of  time,  and  then 
took  to  himself  a  true  body  and  a  reasonable  soul. 

Q,.  15.  How  do  you  prove  that  he  took  this  human 
nature  to  himself] 

A.  From  Heb.  ii.  14,  16:  "Verily  he  took  not  on  him 
the  nature  of  angels;  but  he  took  on  him  the  seed  of 
Abraham." 

(H.  16.  Why  is  Christ  said  to  take  to  himself  a  [t7'ue 
body  ?] 

A.  To  show  that  he  had  real  Jlesh  and  bones,  as  we 
have,  Luke  xxiv.  39 ;  and  that  it  w^as  not,  as  some  ancient 
heretics  alleged,  only  the  mere  shape  and  appearance  of 
a  human  body. 

Q,.  17.  How  does  it  appear  that  he  had  a  true  and  real 
body,  as  other  men  have ! 

A.  He  is  called  Man,  and  the  Son  of  man,  Ps.  Ixxx.  27 ; 
he  was  conceived  and  born.  Matt.  i.  20,  25 ;  he  was  sub- 
ject to  hunger,  thirst,  and  weariness,  like  other  men ;  he 
was  crucified,  dead,  buried,  and  rose  again :  none  of 
which  could  be  affirmed  of  him,  if  he  had  not  had  a  true 
body. 

Q,.  18.  Had  not  he  [a  reasonable  soul,]  as  well  as  a  true 
body] 

A.  Yes:  otherwise  he  had  wanted  the  principal  con- 
stituent part  of  the  human  nature:  accordingly,  we  read, 
that  his  "  soul  was  exceeding  sorrowful,  even  unto  death," 
Matt.  xxvi.  38. 

Q,.  19.  Why  was  not  the^  human  body  created  imme- 
diately out  of  nothing-,  or  out  of  the  dust  of  the  earth,  as 
Adam's  body  was  ] 

A.  Because,  in  that  case,  though  he  would  have  had  a 
true  body,  yet  it  would  not  have  been  akin  to  us,  bone  of 
our  bone,  mid  Jlesh  of  our  Jlesh, 

Ci.  20.  Did  Christ  bring  his  human  nature  from  heaven 
with  him] 

A.  No ;  for  he  was  the  "  seed  of  the  woman,"  Gen.  iii.  15. 

Q..  21.  How  then  is  it  said,  1  Cor.  xv.  47,  "  The  first  man 
is  of  the  earth,  earthy;  the  second  man,  is  the  Lord  from 
heaven  ]" 

A.  The  plain  meaning  is,  the  first  man  had  his  original 
from  the  eai'th ;  but  the  second  man,  as  to  his  divine  nature, 
is  the  eternal,  independent,  and  sovereign  Lord  of  heaven 
and  earth,  equally  with  the  Father ;  and  as  to  his  human 


OP  Christ's  incarnation.  121 

nature,  there  was  a  more  glorious  concurrence  of  the 
adorable  Trinity,  in  the  formation  of  it,  than  in  making  of 
the  Jirst  Adam. 

Q,.  22.  What  was  the  peculiar  agency  of  each  person  of 
the  adorable  Trinity  in  this  wonderful  work  7 

A.  The  Father  prepares  a  body,  or  human  nature  for 
him,  Heb.  x.  5;  the  Holy  Ghost  forms  it,  by  his  over- 
shadowing power,  out  of  the  substance  of  the  virgin,  Luke 
i.  35;  and  the  Son  assumes  the  entire  human  nature  to 
himself,  Heb.  ii.  14,  16. 

Q,.  23.  Why  was  Christ  born  of  a  [Virgin?'\ 

A.  That  the  human  nature  might  be  found  again  in  its 
primitive  purity,  and  presented  to  God  as  spotless  as  it 
was  at  its  creation,  free  from  the  contagion  of  original  sin, 
which  is  conveyed  to  all  Adam's  posterity  by  natural  gene- 
ration. 

Q,.  24.  Was  it  necessary  that  Christ  should  be  [conceived 
and  horn  ivithout  sin  ?] 

A.  It  was  absolutely  necessary ;  both  because  the  hu- 
man nature  was  to  subsist  in  union  with  the  person  of  the 
Son  of  God,  and  likewise  because  it  was  to  be  a  sacrifice 
for  sin,  and  therefore  behoved  to  be  without  blemish^ 
Heb.  vii.  26. 

Q..  25.  What  benefit  or  advantage  accrues  to  us  by  the 
spotless  holiness  of  the  human  nature  of  Christ] 

A.  The  spotless  holiness  of  his  human  nature  is  im- 
puted to  us  as  a  part  of  his  righteousness,  1  Cor.  i.  30 ; 
and  it  is  a  sure  earnest  of  our  perfect  sanctification  at  last, 
Col.  ii.  9,  10. 

Q.  26.  Was  not  the  [virgin  Mary,]  the  mother  of  our 
Lord,  a  sinner  as  well  as  others  1 

A.  Yes ;  for  she  descended  from  Adam  by  ordinary 
generation ;  Christ  rebuked  her  for  going  beyond  her 
sphere,  John  ii.  4 ;  and  she  needed  a  Saviour  as  much  as 
others ;  and  believed  in  him  for  salvation  from  sin,  Luke 
i.  47. 

Q,.  27.  What  necessarily  follows  upon  the  union  of  the 
two  natures  1 

A.  A  communication  of  the  properties  of  each  nature  to 
the  wiiole  person. 

Q,.  28.  How  does  the  scripture  apply  this  communication 
of  properties  to  his  person. 

A.  By  ascribing  that  to  his  person,  which  properly  be- 
longs to  one  of  his  natures. 

Q..  29.  How  is  this  illustrated  in  scripture  ? 

A.  It  is  illustrated  thus :  though  it  was  only  the  human 
nature  that  suffered,  yet  God  is  said  to  purchase  his  church 
with  his  oivn  blood,  Acts  xx.  28 ;  and  though  it  was  only 
the  human  nature  that  ascended  to  heaven,  yet,  by  reason 

Part  I.— 11 


122  OF  Christ's  offices  in  general. 

of  the  personal  union,  God  is  said  to  go  up  with  a  shoutj 
Ps.  xlvii.  5. 

Q,.  30.  Can  an  imaginary  idea  of  Christ,  as  man,  be  any 
way  helpful  to  the  faith  of  his  being  God-man  1 

A.  So  far  is  it  from  being  any  way  helpful,  that  it  is 
every  way  hurtful ;  because  it  diverts  the  mind  from  the 
object  of  faith  to  an  object  of  sense;  by  means  of  which  we 
cannot  believe  any  truth  whatever,  divine  or  human ;  all 
faith  being  founded  solely  and  entirely  upon  a  testimony. 

Q,.  31.  How  then  is  the  person  of  Christ,  God-man,  to  be 
conceived  of] 

A.  It  can  be  conceived  of  no  other  way,  than  by  faith 
and  spiritual  understanding ;  or,  by  "  the  Spirit  of  wisdom 
and  revelation  in  the  knowledge  of  him,"  Eph.  i.  17. 

Q,.  32.  What  improvement  ought  we  to  make  of  Christ's 
incarnation  ? 

A.  To  claim  him  as  our  own,  in  virtue  of  his  wearing 
our  nature,  saying,  "  Unto  us  a  Child  is  born,  unto  us  a 
Son  is  given,"  Isa.  ix.  6 ;  or,  which  is  the  same  thing,  to 
follow  the  practice  of  Ruth,  in  lying  down  at  the  feet  of 
our  blessed  Boaz,  saying,  Spread  thy  skirt  over  me ;  that 
is,  take  me,  a  poor  bankrupt  sinner,  into  a  marriage  rela- 
tion with  thee,  "for  thou  art  my  near  kinsman,"  Ruth 
iii.  9. 


Quest.  23.  What  offices  does  Christ  execute  as  our 
Redeemer  ? 

Ans.  Christ,  as  our  Redeemer,  executes  the  offices  of 
a  prophet,  of  a  priest,  and  of  a  king,  both  in  his  estate  of 
humiliation  and  exaltation. 

Q,.  1.  What  is  the  general  q^c^  of  Christ,  which  respects 
the  whole  of  his  undertaking,  and  runs  through  the  whole 
of  the  covenant  made  with  him  1 

A.  It  is  his  being  the  only  Mediator  between  God  and 
man,  1  Tim.  ii.  5:  "There  is  one  God,  and  one  Mediator 
between  God  and  men,  the  man  Christ  Jesus." 

Q.  2.  What  does  the  office  of  a  Mediator  between  God 
and  men  suppose  1 

A.  It  supposes  a  breach  between  them,  occasioned  by 
sin  on  man's  part,  Isa.  lix.  2. 

Q,.  3.  Could  a  mere  verbal  intercession  make  up  this 
breach  ] 

A.  By  no  means ;  nothing  less  than  a  full  reparation  for 
all  the  damages  which  sin  had  done  to  the  honour  of  God, 
and  his  law.'could  do  it  away  Isa.  liii.  10. 


OF  Christ's  offices  in  general.  123 

Q,.  4.  Was  none  but  Christ  fit  for  being  Mediator  in 
this  respect ] 

A.  None  else:  because  there  was  no  other  who  stood 
related  to  the  two  families  of  heaven  and  earth,  which 
were  at  variance,  in  such  a  manner  as  he  did. 

Q.  5.  How  did  he  stand  related  to  these  two  families  1 

A.  By  being,  from  eternity,  God  equal  with  the  Father, 
he  stood  naturally  and  essentially  related  to  heaven,  John 
X.  30 ;  and  by  consenting  to  become  man,  he  stood  volun- 
tarily and  freely  related  to  earth,  Phil.  ii.  6,  7. 

Q,.  6.  What  are  the  branches  of  Christ's  mediatory  office ; 
or  the  particular  offices  included  in  it  1 

A.  They  are  three ;  namely,  his  office  of  a  [Prophet,'] 
Deut.  xviii.  15;  of  a  [Priest,]  Ps.  ex.  4;  and  of  a  [King^ 
Ps.  ii.  6. 

d.  7.  Have  each  of  these  offices  the  same  relation  to  the 
covenant  of  which  he  is  the  Mediator. 

A.  His  priestly  office,  as  to  the  sacrificing  part  of  it, 
respecting  the  condition  of  the  covenant,  belongs  to  the 
MAKING  of  it ;  but  his  prophetical  and  kingly  offices,  with 
the  intercessory  part  of  his  priestly  office,  respecting  the 
promises  of  the  covenant,  belong  to  the  administration 
of  it. 

Q..  8.  What  respect  have  these  offices  to  our  misery  by 
sin] 

A.  The  prophetical  office  respects  our  ignorance;  the 
priestly  office  our  guilt ;  and  the  kingly  office  our  pollu- 
tion or  defilement. 

Q,.  9.  What  is  Christ  made  of  God  to  us,  in  virtue  of 
these  offices,  for  the  removal  of  these  miseries'? 

A.  As  a  Prophet,  he  is  made  of  God  to  us  tvisdom;  as  a 
Priest,  righteousness  ;  and  as  a  King,  sanctification  ;  and 
as  vested  with  all  these  offices,  he  is  made  of  God  to  us 
complete  redemption,  1  Cor.  i.  30. 

d.  10.  Was  he  ordained  or  appointed  to  these  offices'? 

A.  Yes,  fi-om  all  eternity ;  1  Pet.  i.  20 :  "  Who,  verily, 
was  foreordained  before  the  foundation  of  the  world." 

Q,.  11.  What  were  the  necessary  consequences  of  this 
eternal  designation ) 

A.  His  mission  and  call. 

Q.  12.  In  what  consisted  his  mission? 

A.  In  his  being  promised,  Isa.  vii.  14,  and  typified  under 
the  Old  Testament,  John  iii.  14;  and  in  his  being  actually 
sent,  in  the  fulness  of  time,  to  assume  our  nature,  and 
finish  the  work  which  was  given  him  to  do,  Gal.  iv.  4,  5. 

Gl.  13.  Was  he  formally  called  to  his  mediatory  office'? 

A.  Yes :  he  did  not  take  this  honour  unto  himself,  but 
was  called  of  God,  as  ivas  Aaron,  Heb.  v.  4,  5. 

Q.  14,  Of  what  parts  did  his  call  consist'? 

A.  Of  his  unction  and  inauguration. 


124  OF  Christ's  offices  in  general. 

Q,.  15.  What  do  you  understand  by  his  unction? 

A.  The  consecration  of  him  to  all  his  mediatory  offices, 
John  X.  36 ;  and  the  giving  of  the  Spirit,  with  all  his  gifts 
and  graces,  without  measure  to  him,  that  he  might  be 
faUy  furnished  for  the  execution  of  these  offices,  John 
iii.  34. 

Q,.  16.  In  which  nature  is  Christ  anointed  with  the 
Spirit  J 

A.  The  person  of  Christ  was  anointed  in  the  human 
nature^  which  was  the  immediate  receptacle  of  all  gifts 
and  graces,  Ps.  Ixviii.  18 : — "  Thou  hast  received  gifts  for 
men  :"  Margin,  in  the  man ;  that  is,  in  the  human  nature. 

Q,.  17.  When  was  he  inaugurated  into  his  mediatory 
offices  ] 

A.  Although,  in  virtue  of  his  assuming  the  human  na- 
ture, he  was  horn  to  the  execution  of  them,  yet  he  was  not 
solemnly  installed  into  the  public  exercise  of  these  offices, 
till  his  baptism. 

Q,.  18.  What  was  the  solemnity  of  his  inauguration  or 
instalment  at  that  time  ? 

A.  "  The  heavens  were  opened,  the  Spirit  of  God  de- 
scended like  a  dove,  and  lighted  upon  him:  and  lo,  a  voice 
from  heaven,  saying.  This  is  my  beloved  Son,  in  whom  I 
am  well  pleased,"  Matt.  iii.  16,  17. 

Q,.  19.  Why  was  Christ  vested  with  this  threefold  office  ? 

A.  The  nature  of  our  salvation  required  that  it  should 
be  revealed  by  him  as  a  Prophet ;  purchased  by  him  as  a 
Priest ;  and  applied  by  him  as  a  King. 

Q.  20.  Did  ever  all  these  offices  centre  in  any  one  per- 
son except  Christ  alone  ? 

A.  No ;  for,  in  order  to  set  forth  the  vast  importance  of 
these  offices,  as  united  in  the  person  of  Christ,  none  of 
those  who  were  typical  of  him  under  the  Old  Testament 
were  ever  clothed  with  all  the  three:  this  honour  was  re- 
served for  himself,  as  his  peculiar  dignity  and  prerogative ; 
John  xiv.  6 :  "  I  am  the  way,  and  the  truth,  and  the  life ;" 
that  is,  the  avay  in  my  death,  as  a  Priest ;  the  truth  in 
my  word,  as  a  Prophet ;  and  the  life  in  my  Spirit,  as  a 
King. 

Q,.  21.  In  what  states  does  Christ  execute  all  these 
offices'? 

A.  [Both  in  his  estate  of  humiliation']  on  earth,  and  in  his 
state  of  [exaltation']  in  heaven. 

Q..  22.  What  do  you  understand  by  Christ's  executing 
of  his  offices  1 

A.  His  doing  or  fulfilling  what  was  incumbent  upon 
him,  in  virtue  of  each  of  these  offices.  Matt.  iii.  15. 

Q.  23.  Are  the  offices  of  Christ  the  proper  fountain  from 
whence  the  promises  flowl 

A.  No :  the  proper  fountain  and  spring  of  all  the  pro- 


OF   CHRIST  S    OFFICES    IN   GENERAL.  125 

mises,  is  the  sovereign  icill  and  good  pleasure  of  God : 
hence  the  sovereign  will  of  God  is  set  m  the  front  of  all 
the  promises, — I  will  put  my  laiv  in  their  inward  parts ; 
and  I  WILL  he  their  God ;  I  ^vill,  forgive  their  iniquity ;  and 
I  WILL  remember  their  sin  no  more,  Jer.  xxxi.  33,34;  "I 
WILL  take  away  the  stony  heart  out  of  your  flesh ;  and  I 
will  give  you  a  heart  of  flesh,"  &c.  Ezek.  xxxvi.  26,  27. 

Q,.  24.  What  connexion  then  have  the  promises  with 
the  offices  of  Christ  1 

A.  They  are  revealed  to  us  by  Christ  as  a  Prophet,  Heb. 
1.  2 ;  confirmed  by  his  blood,  as  a  Priest,  Heb.  ix.  16  ;  and 
effectually  applied  by  his  power,  as  a  King,  Ps.  ex.  3. 

Q,.  25.  Is  the  order  in  which  the  oflfices  of  Christ  are 
here  laid  down,  the  very  order  in  which  they  are  executed  1 

A.  Yes  :  for  it  is  the  order  laid  down  in  scripture,  1  Cor. 
1.30. 

Q.  26.  By  whom  is  this  order  inverted  1 

A.  By  the  Arminians  and  other  legalists,  who  make 
Christ's  kingly  office  the  first  w^hich  he  executes,  in  the 
application  of  redemption. 

Q,.  27.  How  do  they  make  Christ's  kingly  oflSce  the  first 
which  he  executes  1 

A.  By  alleging  that  Christ,  as  a  King,  has,  in  the  gospel, 
given  out  a  neiv  preceptive  law,  of  faith  and  repentance,  by 
obedience  to  which  we  come  to  be  entitled  to  Christ  and 
his  righteousness. 

d.  28.  What  is  the  danger  of  this  scheme  of  doctrine  ? 

A.  It  confounds  the  law  and  gospel ;  and  brings  icorks 
into  the  matter  and  cause  of  a  sinner's  justification  before 
God,  contrary  to  Rom.  v.  19,  and  Gal.  ii.  16. 

Q,.  29.  When  faith  closes  with  Christ,  does  it  not  close 
with  him  in  all  his  offices'? 

A.  Yes;  for  Christ  is  never  divided:  we  must  have 
him  wholly  or  none  of  him,  John  viii.  24. 

Q,.  30.  Which  of  his  offices  does  faith  act  upon  for  justi- 
fication ? 

A.  Upon  his  priestly  office  only :  for  the  great  thing  a 
guilty  sinner  wants  is  righteousness,  to  answer  the  charge 
of  the  law ;  and  the  enlightened  sinner  sees  that  Christ, 
in  his  priestly  office,  is  "  the  end  of  the  law  for  righteous- 
ness," Rom.  X.  4. 

Q..  31.  What  may  we  learn  for  encouragement  from 
Christ's  being  clothed  with  this  three-fold  oflEice  1 

A.  That  since  all  these  offices  have  a  relation  to  us,  we 
may  warrantably  employ  him  in  every  one  of  them ;  that 
in  like  manner  as  he  is  made  over  of  God  unto  us,  so  we 
may  actually  have  him  for  our  "  wisdom,  righteousness, 
sanctification,  and  redemption,"  1  Cor.  i.  30. 

11* 


126  OF   CHRIST   AS   A   PROPHET. 

Quest.  24.  How  does  Christ  execute  the  office  of  a 
Prophet  ? 

Ans.  Christ  executes  the  office  of  a  Prophet,  in  reveal- 
ing to  us,  by  his  word  and  Spirit,  the  will  of  God  for  our 
salvation. 

Q,.  1.  Is  Christ  expressly  called  a  [Prophet']  in  scripture  ? 

A.  Yes  :  as  in  Acts  iii.  22 ;  where  Peter  applies  the  words 
of  Moses  to  him,  "  a  prophet  shall  the  Lord  your  God 
raise  up  unto  you,  of  your  brethren,  like  unto  me,"  &,c. 

Q,.  2.  Why  does  he  bear  this  name  1 

A.  Because  he  has  made  a  full  revelation  of  the  whole 
counsel  of  God,  concerning  the  salvation  of  lost  sinners 
of  mankind,  John  xv.  15. 

Q,.  3.  By  what  other  names  is  Christ  described,  with 
relation  to  this  office  1 

A.  By  the  names  of  an  Apostle^  Heb.  iii.  1;  of  a  Witness, 
Isa.  Iv.  4 ;  and  of  an  Interpreter,  Job  xxxiii.  23. 

Q.  4,  Why  is  he  called  an  Apostle  ? 

A.  Because  he  is  the  great  Ambassador  of  Heaven,  sent 
to  declare  the  will  of  God  to  men,  John  iii.  34 ;  hence  called 
the  Messenger  of  the  covenant,  Mai.  iii,  1. 

Q,.  5.  Why  called  a  Witness  ? 

A.  Because  being  a  son  of  Adam,  Luke  iii.  38,  he  was 
the  more  fit  to  attest  the  will  of  God  to  men ;  and  being 
the  eternal  Son  of  God,  w^as  therefore  liable  to  no  error  or 
mistake  in  his  testimony:  hence  called  the  Amen,  the 
faithful  and  true  Witness,  Rev.  iii.  14. 

Q,.  6.  Why  is  he  called  an  Interpreter  ? 

A.  Because  the  mystery  of  godliness  lies  so  far  beyond 
the  reach  of  our  natural  understanding,  that  we  could 
never  savingly  comprehend  it,  unless  "  the  Son  of  God 
gave  us  an  understanding,  that  we  may  know  him  that 
is  true,"  1  John  v.  20. 

Q,.  7.  What  was  the  necessity  of  his  bearing  this  office 
of  a  Prophet] 

A.  Because  there  could  be  no  knowledge  of  the  things 
of  the  Spirit  of  God,  without  a  revelation  of  them,  1  Cor. 
ii.  14;  and  there  could  be  no  rev^elation  of  these  things, 
but  through  Christ,  John  i.  18. 

Q..  8.  By  what  means  does  Christ  reveal  to  us  the  will 
of  God? 

A.  He  reveals  it  to  us  outwardly  [by  his  ivord,]  and  in- 
wardly, by  his  [Spirit,]  1  Pet.  i.  11,  12. 

Q,.  9.  To  whom  does  he  reveal  the  will  of  God  outward- 
ly in  his  word  ? 


OP  CHRIST   AS   A   PROPHET.  127 

A.  To  his  church,  which,  on  this  account,  is  called  the 
valley  of  vision,  Isa.  xxii.  1. 

Q.  10.  Did  he  reveal  the  will  of  God  to  his  church  under 
the  Old  Testament  1 

A.  Yes ;  for  the  Spirit  of  Christ  was  in  the  Old  Testa- 
ment prophets,  1  Pet.  i.  11;  he  is  said,  in  the  days  of  Noah, 
to  have  preached  unto  the  spirits  [now]  in  prison,  1  Pet. 
iii.  19  ;  and  "  to  have  spoken  with  Moses  on  Mount  Sinai," 
Acts  vii.  38. 

Q,.  1 1 .  Does  he  still  continue,  under  the  New  Testament, 
to  be  the  prophet  and  teacher  of  the  church  ] 

A.  Yes  ;  and  is  therefore  said  to  speak  from  heaven,  in 
his  word  and  ordinances,  Heb.  xii.  25 :  "  See  that  ye  re- 
fuse not  him  that  speaketh  ;  for,  if  they  escaped  not,  who 
refused  him  that  spake  on  earth,  mucli  more  shall  not  we 
escape,  if  we  turn  away  from  him  that  speaketh  from 
heaven." 

Q,.  12.  In  what  manner  did  he  reveal  the  will  of  God 
under  both  Testaments  ] 

A.  Both  immediately,  in  his  own  person  ;  and  mediately^ 
by  the  intervention  of  others. 

Gl.  13.  How  did  he  reveal  the  will  of  God  immediately 
in  his  own  person  1 

A.  By  voices,  visions,  dreams,  and  divers  other  manners, 
under  the  Old  Testament,  Heb.  i.  1 :  and  by  his  own 
personal  ministry,  while  here  on  earth,  under  the  New, 
Heb.  ii.  3. 

Q,.  1 4.  How  does  he  reveal  the  will  of  God  mediately,  or 
by  the  intervention  of  others  1 

A.  By  inspiring  the  prophets  under  the  Old  Testament, 
and  his  apostles  under  the  New,  to  speak  and  write  "  as 
they  were  moved  by  the  Holy  Ghost,"  2  Pet.  i.  21 ;  and  by 
commissioning  ordinary  pastors  to  teach  all  things  what- 
soever he  has  commanded;  and  in  so  doing,  promising  to 
be  with  them,  "  alway,  even  unto  the  end  of  the  world," 
Matt,  xxviii.  20. 

Q,.  15.  Wherein  does  Christ  excel  all  other  prophets  and 
teachers  whatsoever,  whether  ordinary  or  extraordinary  1 

A.  They  were  all  commissioned  by  him  as  the  original 
Prophet,  Eph.  iv.  11:  none  of  them  had  ever  any  gifts  or 
furniture,  except  what  they  received  from  him,  John  xx. 
22 ;  and  none  of  them  could  ever  teach  with  such  author- 
ity, power,  and  efficacy,  as  he  does,  John  vii.  46. 

Q,.  16.  What  will  become  of  those  who  will  not  hear 
this  prophet  ? 

A.  "  They  shall  be  destroyed  from  among  the  people," 
Acts  iii.  23. 

Q,.  1 7.  May  not  a  people  enjoy  a  faithful  ministry,  have 
the  word  purely  preached  to  them,  and  yet  not  profit 
by  it  ? 


128  OF   CHRIST    AS    A    PROPHET. 

A.  Doubtless  they  may ;  as  was  the  case  of  many  of 
the  Jews  in  Isaiah's  time,  Isa.  hii,  1;  and  of  Chorazin  and 
Bethsaida,  under  the  ministry  of  Christ  himself,  Matt.  xi. 
21. 

Q.  18.  What  is  the  reason  why  the  word  purely  preach- 
ed does  not  always  profit? 

A.  Because  "  it  is  not"  always  "  mixed  with  faith  in  them 
that  hear  it,"  Heb.  iv.  2. 

Q,.  19.  What  commonly  follows  upon  people's  not  pro- 
fiting by  the  word  preached  ? 

A.  The  word  of  the  Lord  slays  them,  Hos.  vi.  5 ;  and 
proves  the  savour  of  death  unto  death  to  them,  2  Cor. 
ii.  16. 

Q.  20.  Seeing  the  external  dispensation  of  the  word  has 
so  little  influence  upon  the  generahty,  what  else  is  necess- 
ary to  make  it  effectual  ] 

A.  The  imvard  teaching  of  Christ  by  his  Spirit,  John 
vi.  63,  and  xiv.  26. 

Q,.  21.  How  does  this  great  prophet  teach  inwardly  by 
his  Spirit  3 

A.  He  opens  the  understanding,  and  makes  the  entrance 
of  his  ivord^  to  give  such  lights  Ps.  cxix.  130,  that  the 
soul  is  made  to  see  a  divine  beauty  and  glory  in  the  gos- 
pel-method of  salvation,  1  Cor.  ii.  10 — 12,  and  powerfully 
inclined  to  fall  in  with  it,  1  Tim.  i.  15. 

Q,.  22.  Does  Christ,  as  a  prophet,  make  all  welcome  to 
come  and  be  taught  by  him  ] 

A.  Yes ;  for,  in  the  outward  dispensation  of  the  gospel, 
he  opens  the  door  to  every  man  and  woman,  saying, 
"  Come  unto  me — and  learn  of  me,  for  I  am  meek  and 
lowly  in  heart,"  Matt.  xi.  28,  29. 

Q,.  23.  At  what  schools  does  Christ,  as  a  prophet,  train 
up  his  disciples  / 

A.  At  the  school  of  the  law,  the  school  of  the  gospel,  and 
the  school  of  affiiction. 

Q,.  24.  What  does  he  teach  them  at  the  school  of  the 
law  ? 

A.  The  nature  and  desert  of  sin ;  that  by  it  they  are 
"  without  Christ — having  no  hope,  and  without  God  in  the 
world,"  Eph.  ii.  12. 

Q,.  25.  What  does  he  teach  them  at  the  school  of  the 
gospel  ? 

A.  That  he  himself  is  the  great  doer  of  all  for  them,  and 
in  them,  Mark  x.  51;  and  that  their  business  is  to  "take 
the  cup  of  salvation,  and  call  upon  the  name  of  the  Lord," 
Ps.  cxvi.  13. 

Q.  26.  What  does  he  teach  them  at  the  school  of  aJJic- 
tion  1 

A.  To  justify  God,  Ezra  ix.  13;  to  set  their  affections 
on  things  above,  2  Cor.  iv.  17,  18 ;  and  to  pray  that  their 


OP   CHRIST    AS   A   PRIEST.  129 

affliction  may  be  rather  sanctified,  than  removed  without 
being  so,  Isa.  xxvii.  9. 

Q,.  27.  How  may  persons  know  if  they  have  profited 
under  this  great  Prophet  and  Teacher  T 

A.  Such  will  follovj  on  to  know  him  more  and  more, 
Hos.  vi.  3 :  they  will  delight  in  his  company,  Ps.  xxvii.  4 ; 
grieve  at  his  absence,  Job  xxiii.  3 ;  and  liide  his  word  in 
their  heart,  Ps.  cxix.  11. 


Quest.  25.  How  does  Christ  execute  the  office  of  a 
Priest  1 

Ans.  Christ  executes  the  office  of  a  Priest,  in  his  once 
offering  up  himself  a  sacrifice,  to  satisfy  divine  justice, 
and  reconcile  us  to  God ;  and  in  making  continual  inter- 
cession for  us. 

Q.  1.  What  do  you  understand  by  a  [priest  ?] 

A.  A  priest  is  a  public  person,  who  in  the  name  of  the 
guilty  deals  with  an  offended  God,  for  reconciliation,  by 
sacrifice,  which  he  offers  to  God  upon  an  altar,  being 
thereto  called  of  God,  that  he  may  be  accepted,  Heb.  v,  1,4, 

Q,.  2.  What  was  the  great  event  which  the  priesthood 
under  the  law,  especially  the  office  of  high  priest,  typified 
and  pointed  at  ] 

A.  It  was  Christ's  becoming  a  high  priest,  to  appear 
before  God,  in  the  name  of  sinners,  to  make  atonement 
and  reconciliation  for  them,  Heb.  viii.  1 — 3. 

Q,.  3.  Of  whom  was  the  high  priest  a  representativcy 
when  bearing  the  names  of  the  children  of  Israel  upon  his 
shoulders,  and  in  the  breast  plate?  Ex.  xxviii.  12,  29. 

A.  He  was  the  representative  of  all  Israel ;  and  so  an 
illustrious  type  of  Christ,  as  the  representative  of  a  whole 
elect  world,  Isa.  xhx.  3. 

d.  4.  Were  not  the  ordinary  priests,  as  well  as  the  high 
priest,  types  of  Christ  ] 

A.  Yes;  because  though  the  high  priest  W'as  a  more 
eminent  type  of  him,  yet  the  apostle,  Heb.  x.  11,  12,  com- 
pares every  priest,  who  offered  sacrifices,  with  Christ,  as 
a  type  with  the  antitype. 

4.  5.  In  what  respect  did  Christ  excel  the  priests  after 
the  order  of  Aaron? 

A.  In  his  person,  manner  of  instalment,  and  in  the  effi- 
cacy and  perfection  of  his  sacrifice. 

Q,.  6.  How  does  he  excel  them  in  his  person  ? 

A.  They  were  only  mere  men,  He,  "  the  true  God,  and 


130  OF   CHRIST    AS    A    PRIEST. 

eternal  life,"  1  John  v.  20 ;  they  were  sinful  men,  He  "  is 
holy,  harmless,  undefiled,  and  separate  from  sinners," 
Heb.  vii.  26. 

Q,.  7.  How  did  he  excel  them  in  the  manner  of  his  in- 
stalment ] 

A.  "  Those  priests  were  made  without  an  oath ;  but  this 
with  an  oath,  by  him  that  said  unto  him,  The  Lord  sware, 
and  will  not  repent.  Thou  art  a  Priest  for  ever  after  the 
order  of  Melchizedek,"  Heb.  vii.  21. 

Q,.  8.  Why  was  Christ  made  a  Priest  with  the  solemnity 
of  an  oath? 

A.  Because,  as  the  weight  of  the  salvation  of  sinners 
lay  upon  his  cxdl  to  this  office,  so  his  Father's  solemn  in- 
vesting of  him  in  it  by  an  oath,  gave  him  access  to  offer 
hinisett  effectually,  even  in  such  sort,  as  to  fulfil  the  condi- 
tion of  the  covenant,  and  thus  to  purchase  eternal  life  for 
them,  Heb.  ix.  12. 

Q,.  9.  In  what  respect  did  Christ  excel  the  Aaronical 
priests  in  the  efficacy  QXi<l perfection  of  his  sacrifice? 

A.  "  It  is  not  possible  that  the  blood  of  bulls  and  of 
goats  should  take  away  sins : — But  this  man,  after  he  had 
offered  one  sacrifice  for  sins,  for  ever  sat  down  on  the 
right  hand  of  God,"  Heb.  x.  4,  12. 

"Q,.  10.  After  what  order  was  Christ  a  priest  1 

A.  After  the  order  of  Melchizedek,  Ps.  ex.  4. 

Q,.  1 1.  What  was  the  order  of  Melchizedek] 

A.  That  being  "made  Uke  unto  the  Son  of  God,  he 
abideth  a  priest  continually,"  Heb.  vii.  3. 

Q,.  12.  How  could  Melchizedek  abide  a  priest  continu- 
ally, when  he  certainly  died  like  other  men  1 

A.  The  meaning  is,  he  came  not  to  his  office  by  suc- 
cession to  any  who  went  before  him,  and  none  succeeded 
him  after  his  death. 

Q.  13.  Why  then  is  Christ  called  a  priest  after  the  order 
of  Melchizedek  1 

A.  Because  not  succeeding  to,  or  being  succeeded  by 
any  other  in  his  office,  but  "  continuing  ever,  he  hath  an 
unchangeable  priesthood;"  being  wade  a  priest,  "not  after 
the  law  of  a  carnal  commandment,  but  after  the  power  of 
an  endless  life,"  Heb.  vii.  16,  24. 

Q,.  14.  What  are  the  j[>ar/.9  of  Christ's  priestly  office] 

A.  His  satisfaction  on  earth,  Heb.  xiii.  12,  and  his  inter- 
cession in  heaven,  1  John  ii.  1. 

Q,,  1 5.  Why  behoved  his  satisfaction  to  be  made  upon 
earth  ? 

A,  Because  this  earth  being  the  theatre  of  rebellion, 
where  God's  law  was  violated,  and  his  authority  trampled 
upon,  it  was  meet  that  satisfiction  should  be  made,  where 
the  offence  was  committed ;  hence,  says  Christ,  John  xvii. 
4,  /  have  glorified  thee  on  the  earth. 


OF   CHRIST    AS   A    PRIEST.  131 

Q,.  16.  How  did  Christ  make  satisfaction  on  the  earth  ? 

A.  By  sacrifice,  1  Cor.  v.  7:  "  Even  Christ  our  passover 
is  sacrificed  for  us." 

Q,.  17.  What  was  the  [sacrifice]  which  he  offered? 

A.  It  was  [Himself]  Heb.  ix,  26 :  "  He  appeared  to  put 
away  sin  by  the  sacrifice  of  himself" 

Q,.  18.  What  was  essentially  necessary  to  every  sacri- 
fice J 

A.  The  shedding  of  blood  unto  death,  Heb.  ix.  22: 
"  Without  shedding  of  blood  is  no  remission." 

Q,.  19.  Which  of  the  two  natures  was  the  sacrifice? 

A.  The  human  nature,  soul  and  body,  Isa.  liii.  10,  Heb. 
X.  10,  which  were  actually  separated  by  death,  John 
xix.  30. 

Q..  20.  What  was  necessary  to  the  acceptance  of  every 
slain  sacrifice  ] 

A.  That  it  be  oflfered  on  such  an  altar  as  should  sanctify 
the  gift  to  its  necessary  value,  and  designed  effect.  Matt, 
xxiii.  19 :  "  Whether  is  greater  the  gift,  or  the  altar  that 
sanctifieth  the  gift  ?" 

Q,.  21.  What  was  the  altar  on  which  the  sacrifice  of  the 
human  nature  was  offered  ? 

A.  It  was  the  divine  nature. 

d.  22.  How  did  this  altar  sanctify  the  gift  7 

A.  It  gave  to  it  an  infinite  value  and  efficacy,  because 
of  the  personal  union,  Heb.  ix.  14. 

Q,.  23.  Was  Christ  a  sacrifice  only  while  on  the  cross? 

A.  In  the  first  moment  of  his  incarnation,  the  sacrifice 
was  laid  on  the  altar,  Heb.  x.  5 ;  continued  thereon  through 
the  whole  of  his  life,  Isa.  liii.  3 ;  and  was  completed  on  the 
cross,  and  in  the  grave,  John  xix.  30.    Isa.  liii.  9. 

Q,.  24.  Was  there  a  necessity  for  a  priest  to  offer  this 
sacrifice  1 

A.  Yes,  surely ;  because  a  priest  and  sacrifice  being 
inseparable,  without  a  priest  there  could  be  no  sacrifice 
at  all  to  be  accepted,  and  consequently  no  removal  of  sin, 
Heb.  viii.  3. 

Q,.  25.  Who  was  the  priest  ? 

A.  As  Christ  himself  was  both  the  sacrifice  and  the  altar, 
none  else  but  himself  could  be  the  priest,  Heb,  v.  5. 

Q,.  26.  Did  Christ  truly  and  properly  offer  himself  a 
sacrifice,  not  for  our  good  only,  but  in  our  room  and 
stead  ] 

A.  Yes ;  as  is  evident  from  all  those  scriptures  w^here 
Christ  is  said  to  have  borne  our  sins,  1  Pet.  ii.  24,  to  have 
died  for  us,  Rom.  v.  6,  and  to  have  redeemed  us  by  his 
blood,  Rev.  v.  19. 

Q,.  27.  How  often  did  Christ  offer  up  himself  a  sacrifice? 

A.  [Once]  only,  Heb.  ix.  28,  "  Christ  was  once  offered 
to  bear  the  sins  of  many." 


132  OF   CHRIST    AS    A    PRIEST. 

Q,.  28.  Why  could  not  this  sacrifice  be  repeated  1 

A.  Because  as  once  dying  was  the  penalty  of  the  law, 
so  once  suffering  unto  death  was  the  complete  payment 
of  it,  in  regard  of  the  infinite  dignity  of  the  sufferer,  Heb. 
ix.  27,  28. 

Q,.  29.  For  what  end  did  Christ  once  offer  up  himself  a 
sacrifice  ] 

A.  [To  satisfy  divine  justice,]  1  Pet.  iii.  18. 

Q,.  30.  Was  satisfaction  to  justice  absolutely  neces- 
sary? 

A.  Yes :  since  God  freely  purposed  to  save  some  of 
mankind,  it  was  absolutely  necessary  that  it  should  be 
done  consistently  with  the  honour  of  justice,  Exod. 
xxxiv.  7. 

Q,.  31.  What  did  the  honour  of  justice  require  as  a  satis- 
faction 1 

A.  That  the  curse  of  the  broken  law  be  fully  executed, 
either  upon  the  sinners  themselves,  Ezek.  xviii.  4,  or  upon 
a  sufficient  substitute,  Ps.  Ixxxix.  19. 

Q,.  32.  What  would  have  been  the  effect  of  executing 
the  curse  upon  the  sinners  themselves  ? 

A.  The  fire  of  divine  wrath  would  have  burned  con- 
tinually upon  them,  and  yet  there  would  be  no  satisfac- 
tion to  avenging  justice,  Isa.  xxxiii.  14, 

Q,.  33.  Why  could  not  avenging  justice  be  ever  satis- 
fied? 

A.  Because  they  were  not  only  Jinite  creatures,  whose 
most  exquisite  sufferings  could  nev^er  be  a  sufficient  com- 
pensation for  the  injured  honour  of  an  infinite  God ;  but 
tney  were  sinful  creatures  likewise,  who  would  still  have 
remained  sinful,  even  under  their  eternal  sufferings,  Rev. 
xiv.  11. 

Q,.  34.  How  could  satisfaction  be  demanded  from  Christ, 
who  was  perfectly  holy  and  innocent? 

A.  He  voluntarily  substituted  himself  in  the  room  of 
sinners,  Ps.  xl.  7;  their  sins  were  imputed  to  him,  Isa.  liii. 
5,  G ;  he  had  full  power  to  dispose  of  his  own  life,  John  x. 
18;  and  therefore  it  was  most  just  to  exact  the  full  pay- 
ment of  him. 

Q,.  35.  Has  Christ  fully  and  perfectly  satisfied  divine 
justice  ? 

A.  Yes ;  his  "  offering  and  sacrifice  to  God  was  for  a 
sweet-smelling  savour,"  Eph.  v.  2;  or  a  savour  of  rest, 
as  it  is  said  of  Noah's  typical  sacrifice.  Gen.  viii.  21, 
margin. 

Q"  36.  Why  is  his  sacrifice  said  to  be  for  a  sweet-smell- 
ing savour,  or  savour  of  rest  ? 

A.  Because  it  quite  overcame  the  abominable  savour 
arising  from  sin,  and  gave  the  avenging  justice  and  wrath 
of  God  the  calmest  and  profoundest  rest. 


OP  CHRIST   AS   A   PRIEST.  J 33 

Q,.  37.  How  do  you  prove  that  Christ  has  j^er/ec^/y  5a fi^- 
Jied  the  justice  of  God? 

A.  He  said,  "  It  is  finished,"  John  xix.  30 ;  and  evidenced 
that  it  was  really  so,  by  his  resurrection  from  the  dead, 
Rom.  i.  4. 

Q.  38.  For  whom  did  Christ  satisfy  justice  ? 

A.  For  the  elect  only,  John  x.  15;  and  not  for  all  man- 
kind, Eph.  V.  25. 

Q.  39.  How  is  it  evident  that  Christ  satisfied  for  the 
elect  only,  and  not  for  all  mankind  ? 

A.  From  the  satisfaction  and  intercession  of  Christ  being 
of  equal  extent,  so  that  the  one  reaches  no  farther  than 
the  other ;  and  he  expressly  affirms,  that  he  intercedes  for 
the  elect  only,  and  not  for  the  whole  world  of  mankind, 
John  xvii.  9 :  "  I  pray  not  for  the  world,  but  for  them  which 
thou  hast  given  me." 

Q,.  40.  What  is  the  blessed  effect  and  consequence  of 
Christ's  perfectly  satisfying  the  justice  of  God] 

A.    It  is  the  reconciling'  us  to  God,  Rom.  v.  10. 

Q,.  41.  How  does  the  satisfaction  of  Christ  [reconcile  us 
to  God  ?] 

A,  It  discovers  the  love  of  God,  in  providing  such  di  ran- 
som for  us ;  and  this  love,  apprehended  by  faith,  slays  the 
natural  enmity  against  God,  1  John  iv.  10,  19. 

Q,.  42.  When  is  it  that  the  elect  are  actually  reconciled 
to  God  ] 

A.  When,  in  a  day  of  power,  they  are  determined  to 
come  to  "  Jesus  the  Mediator  of  the  new  covenant,  and  to 
the  blood  of  sprinkling,"  Heb.  xii.  24. 

Q,.  43.  Why  is  the  blood  of  Jesus  called  the  blood  of 
sprinkling  ? 

A.  To  distinguish  between  the  shedding  and  the  ap- 
plication of  his  blood,  Exod.  xxiv.  8 ;  and  also  to  point  out 
the  necessity  of  the  one,  as  well  as  the  other,  for  recon- 
ciliation and  pardon,  Ezek.  xxxvi.  25. 

Q,.  44.  How  may  we  know  if  we  are  reconciled  to  God] 

A.  If  we  are  dead  to  the  law  as  a  covenant,  Rom.  vii.  4 ; 
and  are  content  to  be  eternal  debtors  to  rich  and  sovereign 
grace,  Ps.  cxv.  1. 

Q,.  45.  What  may  we  learn  from  the  first  part  of  Christ's 
priestly  office,  his  satisfaction  for  sin  ] 

A.  The  exceeding  sinfulness  of  sin,  Rom.  vii.  13 ;  the 
infinite  love  of  God,  John  iii.  16;  and  the  necessity  of  an 
interest  in  this  satisfaction,  Heb.  x.  29. 

Q..  46.  What  is  the  second  part  of  Christ's  priestly 
office] 

A.  It  is  his  {making  continual  intercession  for  W5,]  Heb. 
vii.  25. 

Q,.  47.  Had  Christ's  intercession  any  place  in  the  mak- 
ing of  a  new  covenant  ] 

Part  L— 12 


134  OF   CHRIST    AS    A    PRIEST. 

A.  No :  the  love  and  grace  of  God  made  the  motion  for 
a  new  covenant  freely,  Ps.  Ixxxix.  3,  20. 

Q,.  48.  Could  the  breach  between  God  and  sinners  be 
made  up  by  a  simple  intercession  ] 

A.  No :  justice  could  not  be  satisfied  with  pleading,  but 
by  paying  a  ransom,  Heb.  ix.  22. 

(i.  49.  To  what  part  of  the  covenant  then  does  Christ's 
intercession  belong '! 

A.  As  his  sacrijicing  natively  took  its  place  in  the 
making-,  and  fulfilling  the  condition  of,  the  covenant,  so  his 
intercession  belongs  to  i\\e  administration  of  the  covenant, 
and  fulfilling  the  promises  of  it,  Rom.  viii.  34. 

Q.  50.  What  occasion  was  there  for  an  intercessor,  or 
advocate  with  the  Father,  when  the  Father  himself  ioveth 
us  !  John  xvi.  27. 

A.  That  through  Christ's  obedience  unto  death,  as  the 
honourable  channel,  his  spiritual  seed  might  have  the 
blessed  fruits  and  effects  of  the  Father's  everlasting  love, 
flowing  into  their  souls,  in  every  time  of  need,  Heb.  iv. 
14,  16. 

Q,.  51.  What  is  the  nature  of  Christ's  intercession? 

A.  It  is  his  WILLING,  that  the  merit  of  his  sacrifice  be  ap- 
plied to  all  those  in  whose  room  and  stead  he  died,  accord- 
ing to  the  method  laid  down  in  the  covenant  in  their  fa- 
vour, John  xvii.  24 — "  Father,  I  will,  that  they  whom  thou 
hast  given  me,  be  with  me,  where  I  am,"  &c. 

Q,,  52.  Who  then  are  the  objects  of  his  intercession? 

A.  Those  only  whom  he,  as  the  second  Adam,  repre- 
sented in  the  eternal  transaction,  John  xvii.  9. 

Q„  53.  Is  his  intercession  always  prevalent  on  their  be- 
half] 

A.  Yes,  surely :  for  so  he  himself  testifies,  saying  unto 
his  Father,  John  xi.  42 — "I  know  that  thou  hearest  me 
always." 

Q,.  54.  What  is  the  first  fruit  of  Christ's  intercession 
with  respect  to  the  elect  ? 

A.  His  effectually  procuring  the  actual  in-bringing  of 
them  into  a  covenant  state  of  peace  and  favour  with  God 
at  the  time  appointed,  John  xvii.  20,  21. 

Q..  55.  Whence,  is  it  that  the  intercession  of  Christ  obtains 
peace  between  heaven  and  earth  ? 

A.  Because  he  purchased  it  for  them  by  the  blood  of  his 
sacrifice.  Col.  i.  20 ;  and  it  was  promised  to  him  on  that 
ground,  Isa.  liv.  13. 

Q.  5(3.  What  does  he  by  his  intercession,  in  consequence 
of  their  being  brought  into  a  covencmt  state? 

A.  He  appears  for  them ;  and,  in  their  name,  takes  pos- 
session of  heaven,  and  all  the  other  blessings  they  have  a 
right  to,  in  virtue  of  that  covenant  state,  Eph.  ii.  6.  Heb. 
vi.  20. 


OP  CHRIST    AS   A    PRIEST.  135 

Q,.  57.  Having  brought  the  elect  into  a  state  of  peace^ 
does  he  leave  it  to  themselves  to  maintain  it  ? 

A.  No :  if  that  were  the  case  it  would  soon  be  at  an  end ; 
but,  by  his  intercession,  he  always  prevents  a  rupture  be- 
tween heaven  and  them,  Luke  xxii.  32  : — "  I  have  prayed 
for  thee,  that  thy  faith  fail  not." 

Q.  58.  How  does  he  maintain  the  peace  between  heaven 
and  them  ] 

A.  Upon  the  ground  of  his  satisfaction  for  them,  he 
answers  all  accusations  against  them,  and  takes  up  all 
emerging  differences  between  them  and  their  covenanted 
God,  1  John  ii.  1,  2. 

Q,.  59.  Are  not  the  saints  on  earth,  being  sinful,  unfit  to 
come  into  the  presence  of  the  King  1 

A.  Yes ;  but  the  glorious  Advocate  introduces  them, 
procuring  them  access  by  his  interest  in  the  court ;  "  For 
through  him  we  have  an  access,  by  one  Spirit,  unto  the 
Father,"  Eph.  ii.  18. 

Q,.  60.  How  are  their  prayers  acceptable  to  God,  when 
attended  with  so  many  blemishes  1 

A.  Their  prayeis  made  in  faith,  though  infected  with  the 
remains  of  corruption,  yet  being  perfumed  with  the  incense 
of  his  merit,  are  accepted  in  heaven,  and  have  gracious 
returns  made  them,  Rev.  viii.  3. 

Gt.  61.  What  is  the  last  fruit  of  Christ's  intercession,  on 
behalf  of  his  elect,  brought  into  a  state  of  grace  on  this 
earth  ] 

A.  The  obtaining  their  admittance  into  heaven,  in  due 
time  ;  and  continuing  their  state  of  perfect  happiness  there, 
for  ever  and  ever,  John  xvii.  24. 

Q,.  62.  Is  not  Christ  a  Priest  for  ever,  according  to  Ps. 
ex.  4? 

A.  He  is  not  a  sacrificing  priest  for  ever, "  having,  by  one 
offering,  perfected  for  ever  them  that  are  sanctified,"  Heb. 
X.  14 ;  but  he  is,  and  ever  will  be,  an  interceding  priest, 
Heb.  vii.  27 — "  He  ever  liveth  to  make  intercession." 

Q,.  63.  What  will  be  the  subject  of  his  intercession  for 
ever,  in  behalf  of  the  saints  in  heaven  1 

A.  The  everlastinsr  continuance  of  their  happy  state, 
John  xvii.  21,  22. 

Q,.  64.  What  is  the  ground  of  his  eternally  willing  the 
everlasting  continuance  of  their  happy  state? 

A.  He  does  it  on  the  ground  of  the  eternal  redemption 
obtained  for  them,  by  the  sacrificing  of  himself  on  this 
earth,  Heb.  ix.  12. 

Gl.  65.  What  then  is  the  everlasting  security  that  the 
saints  in  heaven  have,  for  the  uninterrupted  continuance 
of  their  happiness] 

A.  That  the  infinite  merit  of  Christ's  sacrifice  will  be 
eternally  presented  before  God  in  heaven  itself,  where,  in 


13S  OF   CHRIST    AS    A   KING. 

their  nature,  he  continually  appears  in  the  presence  of  God 
for  them,  Heb.  ix.  24. 

Q..  G6.  How  will  the  happiness,  issuing  from  the  merit 
of  Christ's  sacrifice,  be  communicated  by  him,  to  the  saints 
in  heaven ] 

A.  It  will  be  communicated  to  them,  by  him,  as  their 
Prophet  and  their  King. 

CI.  67.  Will  not  these  offices  be  laid  aside  in  heaven  1 

A.  No  ;  for  as  he  is  a  Priest  for  ever,  Ps.  ex.  4,  so  of  his 
kingdom  there  shall  be  no  end,  Luke  i.  33 ;  and  the  Lamb 
wilfbe  the  light  of  the  heavenly  city.  Rev.  xxi.  23. 

Q.  68.  How  will  the  saints'  communion  with  God  in 
heaven  be  for  ever  maintained  T 

A.  It  will  be  still  in  and  through  the  Mediator,  in  a  man- 
ner agreeable  to  their  state  of  perfection.  Rev.  vii.  1 7 — 
"  The  Lamb,  which  is  in  the  midst  of  the  throne,  shall  feed 
them,  and  shall  lead  them  to  living  fountains  of  water." 

Q,.  69.  What  is  the  difference  between  the  intercession 
of  Christ,  and  the  intercession  of  the  Spirit,  mentioned 
Rom.  viii.  261 

A.  Christ  intercedes  ivithout  us,  by  presenting  the  merit 
of  his  oblation  for  us,  Heb.  xii.  24 ;  but  the  Spirit  inter- 
cedes within  us,  by  bringing  the  promise  to  our  remem- 
brance, John  xiv.  26,  and  enabling  us  to  importune  a  faith- 
ful God,  to  do  as  he  has  said,  and  not  to  let  him  go,  except 
he  bless  us.  Gen.  xxxii.  26. 

Q,.  70.  Are  there  any  other  intercessors  for  us  in  heaven 
besides  Christ  ] 

A.  None  at  all :  for  there  is  only  "  one  Mediator  between 
God  and  men,  the  man  Christ  Jesus,"  1  Tim.  ii.  5.  He 
who  is  the  only  "Advocate  with  the  Father,  is  Jesus  Christ, 
the  righteous,"  1  John  ii.  1. 

Q.  71.  May  we  not  apply  to  saints  or  angels  to  inter- 
cede for  us,  as  the  Papists  do  ] 

A.  By  no  means ;  this  would  be  gross  idolatiy :  besides, 
they  have  no  merit  to  plead.  Rev.  xxii.  9 ;  nor  do  they 
know  our  cases  and  wants,  Isa.  Ixiii.  16. 

d,  72.  What  may  we  learn  from  Christ's  intercession? 

A.  That  though  the  believer  has  nothing  to  pay  for 
managing  his  cause  at  the  court  of  heaven,  yet  it  is  impos- 
sible it  can  miscarry,  seeing  the  Advocate  is  faithfulness 
itself,  Rev.  iii.  14 ;  and  pleads  for  nothing  but  what  he  has 
merited  by  his  blood,  John  xvii.  4. 


Quest.  2G.    How  does  Christ  execute  the  office  of  a 

ing  ? 

Ans.  Christ  executes  the  office  of  a  King,  in  subduing 


King  1 


'  or  CHRIST   AS   A    KING.  137 

US  to  himself,  in  ruling  and  defending  us,  and  in  restrain- 
ing and  conquering  all  his  and  our  enemies. 

Q,.  1.  How  does  it  appear  that  Christ  is  a  KingI 

A.  From  his  Father's  testimony,  Ps.  ii.  6,  and  his  own, 
John  xviii.  36,  concerning  this  matter. 

Q,.  2.  When  was  he  ordained  or  appointed  to  his  king- 
dom! 

A.  He  "  was  set  up  from  everlasting,"  Prov.  viii.  23. 

Q..  3.  When  was  he  publicly  proclaimed  I 

A.  At  his  birth,  Matt.  ii.  2,  and  at  his  death,  John  xix.  19. 

Q,.  4.  Did  he  not  actually  exercise  his  kingly  power  be- 
fore that  time  ] 

A.  Yes:  he  commenced  the  exercise  of  his  kingly  power 
ever  after  the  first  promise^  of  his  bruising  the  head  of 
the  serpent.  Gen.  iii.  15. 

Q,.  5.  When  was  he  solemnly  inaugurated  into  his  kingly 
office? 

A.  When  he  ascended,  and  "  sat  down  on  the  right  hand 
of  the  Majesty  on  high,"  Heb.  i.  3. 

Q,.  6.  Where  stands  the  throne  of  this  great  Potentate? 

A.  His  throne  of  glory  is  in  heaven.  Rev.  vii.  17;  his 
throne  of  grace  is  in  the  church,  Heb.  iv.  16 ;  and  his  throne 
of  judgment  is  to  be  erected  in  the  serial  heavens  at  his 
second  coming,  1  Thess.  iv.  17. 

Q,.  7.  What  sceptre  does  he  sway? 

A.  He  has  a  tivofold  sceptre:  one  by  which  he  gathers 
and  governs  his  subjects,  Ps.  ex.  2 ;  another  by  which  he 
dashes  his  enemies  in  pieces  hke  a  potter's  vessel,  Ps.  ii.  9. 

Q,.  8.  What  is  that  sceptre  by  which  Christ  gathers  and 
governs  his  subjects  ? 

A.  It  is  the  gospel  of  the  grace  of  God,  accompanied 
with  the  power  of  his  Spirit,  therefore  called  the  rod  of 
his  strength,  Ps.  ex.  2. 

Gl.  9.  What  is  that  rod  of  iron  by  which  he  dashes  his 
enemies  in  pieces  ? 

A.  It  is  the  power  of  his  anger,  of  which  no  finite  crea- 
ture can  know  the  uttermost,  Ps.  xc.  11. 

Q,.  10.  What  armies  does  this  King  command  and  lead? 

A.  His  name  is  the  Lord  of  hosts,  and  all  the  armies  in 
heaven,  whether  saints  or  angels,  follow  him  as  upon  white 
horses,  Rev.  xix.  14. 

Q,.  11.  What  other  armies  does  he  command? 

A.  The  devils  in  hell  are  the  executioners  of  his  wrath 
against  the  wicked  of  the  world,  who  will  not  have  him 
to  rule  over  them :  yea,  he  can  levy  armies  of  lice,  fi'ogs, 
caterpillars,  locusts,  to  avenge  his  quarrel,  as  in  the 
plagues  of  Egypt. 

Q,.  12.  What  tribute  is  paid  to  this  mighty  King? 

12* 


138  OF   CHRIST    AS    A    KING. 

A.  He  has  the  continual  tribute  of  praise,  honour,  and 
glory  paid  him,  by  saints  in  the  church  militant,  Ps.  Ixv.  1; 
and  by  both  saints  and  angels  in  the  church  triumphant, 
Rev.  V.  9,  13. 

Q,.  13.  Does  he  levy  a  tribute  also  from  among  his  ene- 
mies ? 

A.  Yes ;  for  the  wrath  of  man  shall  praise  him  on  this 
earth,  Ps.  Ixxvi.  10;  and  he  will,  hereafter,  erect  monu- 
ments of  praise  to  his  justice,  in  their  eternal  destruction, 
Rom.  ix.  22. 

Q.  14.  Who  are  the  ambassadors  of  this  king? 

A.  He  has  sometimes  employed  angels  upon  some  par- 
ticular embassies,  Luke  ii.  10:  but  because  these  are  apt 
to  terrify  sinners  of  mankind,  therefore,  he  ordinarily  em- 
ploys men  of  the  same  mould  with  themselves,  even  min- 
isters of  the  gospel,  whom  he  commissions  and  calls  to 
that  office,  2  Cor.  xv.  18,  19. 

Q..  1 5.  May  any  man  intrude  himself  into  the  office  of 
an  ambassador  of  Christ  ] 

A.  No  man  may  lawfully  take  "  this  honour  to  himself, 
but  he  that  is  called  of  God,  as  was  Aaron,"  Heb.  v.  4. 

Q,.  16.  What  shall  we  think  then  of  those  who  intrude 
themselves,  or  are  intruded  into  the  ministry,  without  a 
scriptural  call  ] 

A.  Christ  declares  them  to  be  thieves  and  robbers,  or  at 
best  but  hirelings,  John  x.  8, 12 ;  that  "  they  shall  not  profit 
the  people  at  all,  because  he  never  sent  them,"  Jer.  xxxiii. 
32 ;  and  that  the  leaders,  and  they  that  are  led  by  them, 
shall  both  fall  into  the  ditch,  Matt.  xv.  14. 

Q,.  17.  How  many  fold  is  Christ's  kingdom? 

A.  It  is  twofold ;  his  essential  and  his  mediatorial  king- 
dom. 

Q,.  18.  What  is  his  essential  kingdom? 

A.  It  is  that  absolute  and  supreme  power,  which  he  has 
over  all  the  creatures  in  heaven  and  earth,  essentially  and 
naturally,  as  God  equal  with  the  Father,  Ps.  ciii.  19  :  "His 
kingdom  ruleth  over  all." 

Q^.  19.  What  is  his  mediatorial  kingdom? 

A.  It  is  that  sovereign  power  and  authority  in  and  over 
the  church,  which  is  given  him  as  Mediator,  Eph.  i.  22. 

Q,.  20.  What  is  the  nature  of  his  mediatorial  kingdom  ? 

A.  It  is  entirely  spiritual,  and  not  of  this  world,  John 
xvii.  36. 

Q.  21.  Does  the  civil  magistrate,  then,  hold  his  office  of 
Christ  as  Mediator  ? 

A.  No :  but  of  him  as  God  Creator,  otherwise  all  civil 
magistrates,  Heathen,  as  well  as  Christian,  would  be 
chiUTh  officers ;  which  would  be  grossly  Erastian. 

Q,.  22.  What  are  the  acts  of  Christ's  kingly  power  ? 

A.  They  are  such  as  have  either  a  respect  to  his  elect 


OF  CHRIST   AS  A   KING.  139 

people,  John  i.  49 ;  or  such  as  have  a  respect  to  his  and 
their  enemies,  Ps.  ex.  2. 

Q,,  23.  What  are  the  acts  of  his  kingly  administration, 
which  have  a  respect  to  his  elect  people  / 

A.  They  are  his  [subduing]  them  [to  himself,]  Acts  xv. 
14;  his  [ruling]  them,  Isa.  xxxiii.  22;  and  his  [defending] 
them,  Isa.  xxxi.  2. 

Qi.  24.  How  does  Christ  subdue  his  elect  people  to  him- 
self? 

A.  By  the  power  of  his  Spirit  so  managing  the  word 
that  he  conquers  their  natural  aversion  and  obstinacy,  Ps. 
ex.  3  ;  and  makes  them  willing  to  embrace  a  Saviour  and 
a  great  one,  as  freely  offered  in  the  gospel,  Isa.  xliv.  5. 

Q.  25.  In  what  condition  does  he  find  his  elect  ones, 
when  he  comes  to  subdue  them  to  himself? 

A.  He  finds  them  prisoners,  and  lawful  captives,  Isa. 
Ixi.  1. 

Q,.  26.  How  does  he  loose  their  bonds  1 

A.  By  his  Spirit,  applying  to  them  the  whole  of  his 
satisfaction,  by  which  all  demands  of  law  and  justice  are 
fully  answered,  John  xvi.  8 — 12. 

(i.  27.  What  is  the  consequence  of  answering  the 
demands  of  law  and  justice,  by  the  Spirit's  applying  the 
satisfaction  of  Christ  1 

A.  The  law  being  satisfied,  the  strength  of  sin  is  broken, 
and  therefore  the  sting  of  death  is  taken  away,  1  Cor.  xv. 
56,  57. 

Q,.  28.  What  follows  upon  taking  away  the  sting  of 
death  ? 

A.  Satan  loses  his  power  over  them ;  and  that  being 
lost,  the  present  evil  world,  which  is  his  kingdom,  can  hold 
them  no  longer,  Gal.  i.  4. 

Q,.  29.  What  comes  of  them,  when  they  are  separated 
from  the  world  that  lies  in  wickedness  1 

A.  The  very  moment  they  are  delivered  from  the  power 
of  darkness,  they  are  translated  into  the  kingdom  of  God's 
dear  Son,  Col.  i.  13. 

Q,.  30.  Are  they  not  in  the  world  after  this  happy 
change ] 

A.  "Though  in  the  world,  yet  they  are  not  of  it,  but  true 
and  lively  members  of  Christ's  invisible  kingdom ;  and, 
therefore,  the  objects  of  the  world's  hatred,  John  xv.  19. 

Q,.  31.  When  Christ  as  a  king  has  subdued  sinners  to 
himself,  what  other  part  of  his  royal  office  does  he  exer- 
cise over  them  f 

A.  He  RULES  and  governs  them :  hence  he  is  called  the 
"  Ruler  in  Israel,"  Micah  v.  2. 

Q.  32.  Does  the  rule  and  government  of  Christ  dissolve 
the  subjection  of  his  people  from  the  powers  of  the  earth  1 

A.  By  no  means :  he  paid  tribute  himself,  Matt.  xvii.  27; 


140  OF   CHRIST   AS    A    KING. 

and  has  strictly  commanded  that  "  every  soul  be  subject 
to  the  higher  powers,  because  there  is  no  power  but  of 
God ;  and  the  powers  that  be,  are  ordained  of  God,"  Rom. 
xiii.  1. 

Q,.  33.  In  what  things  are  the  subjects  of  Christ's  king- 
dom to  obey  the  powers  of  the  earth  1 

A.  In  every  thing  that  is  not  forbidden  by  the  law  of 
God ;  but  when  the  commands  of  men  are  opposite  to  the 
commands  of  God,  in  that  case,  God  ought  always  to  be 
obeyed,  rather  than  men,  Acts  v.  29. 

Q,.  34.  Hoiv  does  this  glorious  King  rule  his  subjects  ] 

A.  By  giving  them  the  laws,  Ps.  cxlvii.  19,  and  adminis- 
tering to  them  the  discipline  of  his  kingdom,  Heb.  xii.  6. 

Q,.  35.  What  are  the  laivs  of  Christ's  kingdom  1 

A.  They  are  no  other  than  the  laws  of  the  Ten  Com- 
mandments, originally  given  to  Adam  at  his  creation,  and 
afterwards  published  from  Mount  Sinai.  Ex.  xx.  3 — 18. 

Q,.  36.  How  does  Christ  sweeten  this  law  to  his  subjects  1 

A.  Having  fulfilled  it  as  a  covenant,  he  gives  it  out  to 
his  true  and  faithful  subjects  as  a  rw/e  of  life,  to  be  obeyed 
in  the  strength  of  that  grace  which  is  secured  in  the  prom- 
ise, Ezek.  xxxvi.  27. 

Q,.  37.  Does  he  annex  any  i-ewards  to  the  obedience  of 
his  true  subjects '? 

A.  Yes ;  in  keeping  of  his  commandments,  there  is 
great  reward,  Ps.  xix.  11. 

Q,.  38.  What  are  these  rewards  1 

A.  His  special  comforts  and  love-tokens,  which  he  be- 
stows for  exciting  to  that  holy  and  tender  walk,  which  is 
the  fruit  of  faith,  John  xiv,  21. 

d,  39.  Why  are  these  comforts  called  reioards  ? 

A.  Because  they  are  given  to  a  working  saint,  as  a 
farther  privilege  on  the  performance  of  duty,  Rev\  iii.  10. 

Q..  40.  Is  it  the  order  of  the  new  covenant,  that  duty 
should  go  before  p7-ivilege  ? 

A.  No:  the  matter  stands  thus:  the  leading- privilege  is 
the  quickening  Spirit,  then  follows  duty ;  and  duty,  perfor- 
med in  faith,  is  followed  with  farther  privilege,  till  privi- 
lege and  duty  come  both  to  perfection  in  heaven,  not  to  be 
distinguished  any  more,  1  John  iii.  2. 

Q,.  41.  What  is  the  discipline  of  Christ's  kingdom  1 

A.  Fatherly  chastisement ;  which,  being  necessary  for 
the  welfare  of  his  true  subjects,  is  secured  for  them  in  the 
promise,  Ps.  Ixxxix.  30 — 35. 

Q,.  42.  To  what  promise  of  the  covenant  does  fatherly 
chastisement  belong] 

A.  To  the  promise  of  sanctijication,  being  an  appointed 
mean  for  advancing  holiness  in  them,  Heb.  xii.  10.  Isa. 
xxvii.  9. 

Q,.  43.  What  other  act  of  kingly  power  does  Christ  ex- 


OF  CHRIST   AS   A   KING.  141 

ercise  about  his  subjects,  besides  subduing  them  to  him- 
self, and  ruling  of  them  1 

A.  He  DEFENDS  them  likewise,  Ps.  Ixxxix.  18 :  *'  The 
Lord  is  our  defence." 

Q,.  44.  Against  whom  does  he  defend  theml 

A.  Against  all  their  enemies ;  sin,  Satan,  the  world,  and 
death,  Luke,  i.  71.  1  John  iv.  4.    Hos.  xiii.  14. 

Q,.  45.  Who  are  their  worst  enemies  ] 

A.  The  remains  of  corruption  within  them,  which  are 
not  expelled  during  this  life,  but  left  for  their  exercise  and 
trial.  Gal.  v.  7. 

Q,.  46.  How  does  he  defend  them  against  these  inward 
foes  1 

A.  By  keeping  alive  in  them  the  spa7'k  of  holy  fire  in  the 
midst  of  an  ocean  of  corruption,  and  causing  it  to  resist 
and  overcome  the  same,  until  it  is  quite  dried  up,  Rom. 
vii.  24,  25. 

Q,.  47.  What  are  the  acts  of  Christ's  kingly  office,  with 
respect  to  his  people's  enemies  ? 

A.  His  [restraining  and  conquering-]  them,  1  Cor.  xv. 
25 :  "  He  must  reign  till  he  hath  put  all  his  enemies  under 
his  feet." 

Q..  48.  Whence  is  it  that  this  glorious  King,  and  his  sub- 
jects, have  the  same  enemies  ? 

A.  He  and  they  make  up  that  one  body,  of  which  he  is 
the  head  and  they  are  the  members,  1  Cor.  xii.  12;  and 
therefore  they  cannot  but  have  common  friends  and  foes, 
Zech.  ii.  8. 

Q,.  49.  What  is  it  for  Christ  to  restrain  his  and  his 
people's  enemies  1 

A.  It  is  to  overrule  and  disappoint  their  wicked  pur- 
poses, Isa.  xxxvii.  29 ;  to  set  limits  to  their  wrath,  and  to 
bring  a  revenue  of  glory  to  himself  out  of  the  same,  Ps. 
Ixxvi.  10. 

Q..  50.  What  restraints  does  he  put  upon  them  1 

A.  He  bounds  them  by  his  power,  as  to  the  kind,  degree, 
and  continuance  of  all  their  enterprises  and  attacks  upon 
his  people,  Job  i.  12,  and  ii.  6. 

Q..  51.  What  is  it  for  Christ  to  conquer  all  his  and  his 
people's  enemies  1 

A.  It  is  his  taking  away  their  power,  that  they  cannot 
hurt  the  least  of  his  little  ones,  with  respect  to  their  spiri- 
tual state,  Luke  x.  19. 

Q,.  52.  How  does  he  conquer  them  1 

A.  He  has  already  conquered  them  in  his  oivn  person,  as 
the  head  of  the  new  covenant,  by  the  victory  he  obtained 
over  them  in  his  death.  Col.  ii.  15;  and  he  conquers  them 
daily  in  his  members,  when  he  enables  them,  by  faith,  to 
put  their  feet  upon  the  neck  of  their  vanquished  foes, 
Rom.  xvi.  20. 


142  OF  Christ's  humiliation. 

Q.  53.  What  may  we  leara  from  Christ's  executing  his 
kingly  office  \ 

A.  That  though  believers,  while  in  this  world,  are  in  the 
midst  of  their  enemies,  "  as  lambs  among  wolves,"  Luke 
X.  3 ;  yet  by  this  mighty  King,  as  the  breaker,  going  up 
before  them,  Mic.  ii.  13,  they  shall  be  "more  than  con- 
querors through  him  that  loved  them,"  Rom.  viii.  37. 


Quest.  27.  Wherein  did  ChrisVs  humiliatio7i  con- 
sist ? 

Ans.  Christ's  humiliation  consisted  in  his  being  born, 
and  that  in  a  low  condition,  made  under  the  law,  under- 
going the  miseries  of  this  life,  the  wrath  of  God,  and  the 
cursed  death  of  the  cross ;  in  being  buried,  and  continuing 
under  the  power  of  death  for  a  time. 

Gl.  1.  What  do  you  understand  by  Christ's  [humiliation] 
in  general? 

A.  His  condescending  to  have  that  glory,  which  he  had 
with  the  Father,  "  before  the  world  was,"  John  xvii.  5, 
veiled  for  a  time,  by  his  coming  to  this  lower  world,  to  be 
"  a  man  of  sorrows,  and  acquainted  with  grief,"  Isa.  liii.  3. 

Q,.  2.  Was  Christ's  humiliation  entirely  voluntary  ? 

A.  It  was  voluntary  in  the  highest  degree;  for,  from 
eternity,  he  rejoiced  "  in  the  habitable  part  of  the  earth, 
and  his  delights  were  with  the  sons  of  men,"  Prov.  viii.  31. 

Q,.  3.  What  was  the  spring  and  source  of  Christ's  hu- 
miliation ] 

A.  Nothing  but  his  own  and  his  Father's  undeserved 
love  to  lost  mankind,  Rom.  v.  6.    1  John  iv.  10. 

Q,.  4.  What  are  the  several  steps  of  Christ's  humihation, 
mentioned  in  the  answer] 

A.  They  are  such  as  respect  "  his  conception  and  birth^ 
his  life,  his  death,^'  and  what  passed  upon  him,  "  after  his 
death,  until  his  resurrection."  * 

Q,.  5.  How  did  Christ  humble  himself  in  his  conception 
and  birth  ? 

A.  In  that,  being  from  all  eternity  the  Son  of  God,  "  in 
the  bosom  of  the  Father,  he  was  pleased,  in  the  fulness  of 
time,  to  become  the  Son  of  man,  made  of  a  icuman  ;  and 
to  be  born  of  her,"  in  a  very  low  condition,  John  i.  14,  18. 
Gal.  iv.  4.t 

Qi.  6.  What  was  the  [low  condition']  in  which  he  was 
born ! 

*  Larger  Cat.  Q.  46  t  Ibid,  Q.  47. 


OF  Christ's  humiliation.  143 

A.  He  was  born  of  a  poor  woman,  though  of  royal  de- 
scent, in  Bethlehem,  an  obscure  village ;  and  there  "laid 
in  a  manger,  because  there  was  no  room  for  them  in  the 
inn,"  Luke  ii.  4,  5,  7. 

Gt.  7.  Why  is  the  pedigree  and  descent  of  Christ,  accord- 
ing to  the  flesh,  so  particularly  described  by  the  evange- 
lists ? 

A.  To  evidence  the  faithfulness  of  God  in  his  promise  to 
Abraham,  Gen.  xxii.  18,  and  David,  Ps.  cxxxii.  11,  that  the 
Messiah  should  spring  out  of  their  seed. 

Q,.  8.  Why  was  Christ  born  in  such  a  low  condition  ] 

A.  He  stooped  so  low  that  he  might  lift  up  sinners  of 
mankind  out  of  the  horrible  pit  and  miry  clay,  into  which 
they  were  plunged,  Ps.  xl.  2. 

Q,.  9.  What  improvement  ought  we  to  make  of  the  incar- 
nation and  birth  of  Christ,  in  such  circumstances  of  more 
than  ordinary  abasement  ? 

A.  To  admire  "  the  grace  of  our  Lord  Jesus  Christ,  that 
though  he  was  rich,  yet  for  our  sakes  he  became  poor, 
that  we  through  his  poverty  might  be  rich,"  2  Cor.  viii.  9 ; 
and  by  faith  to  claim  a  relation  to  him  as  our  kinsman, 
saying,  "  Unto  us  a  child  is  born,  unto  us  a  Son  is  given," 
Isa.  ix.  6. 

Q,.  10.  How  did  Christ  humble  himself  in  his  life] 

A.  In  being  [made  under  the  law,  undergoing  the  mise- 
ries of  this  life,  and  the  wrath  of  God.] 

Q,.  11.  What  [laiv]  was  Christ  made  under  as  our 
Surety] 

A.  Although  he  gave  obedience  to  all  divine  institutions, 
ceremonial  and  political,  yet  it  was  the  moral  law,  pro- 
perly, he  was  made  under,  as  our  Surety,  Gal.  iv.  4,  5. 

Q,.  12.  How  does  it  appear  to  have  been  the  moral  law 
he  was  made  under? 

A.  Because  this  was  the  law  given  to  Adam  in  his  crea- 
tion, and  afterwards  vested  with  the  form  of  a  covenant 
of  works,  when  he  was  placed  in  paradise ;  by  the  breach 
of  which  law,  as  a  covenant,  all  mankind  are  brought 
under  the  curse,  Gal.  iii.  10. 

Q.  13.  Was  Christ  made  under  the  moral  law,  as  a  cove- 
nant of  ivorks,  or  only  as  a  rule  of  life? 

A.  He  was  made  under  it  as  a  covenant  of  works,  de- 
manding perfect  obedience,  as  a  condition  of  life,  and  full 
satisfaction  because  of  man's  transgression. 

Q,.  14.  How  do  you  prove  this  J 

A.  From  Gal.  iv.  4,  5 :  "  God  sent  forth  his  Son — made 
under  the  law,  to  redeem  them  that  were  under  the  law :" 
where  it  is  obvious,  that  Christ  behoved  to  be  made  under 
the  law,  in  the  very  same  sense,  in  which  his  spiritual 
seed,  whom  he  came  to  redeem,  were  under  it ;  and  they 
being  all  under  it  as  a  covenant,  he  behoved  to  be  made 


144  OF  Christ's  humiliation. 

under  it  as  a  covenant  likewise,  that  he  might  redeem 
them  from  its  curse,  Gal.  iii.  13. 

Q,.  15.  What  would  be  the  absurdity  of  affirming  that 
Christ  was  made  under  the  law  as  a  rule,  and  not  as  a 
covenant  7 

A.  It  would  make  the  apostle's  meaning,  in  the  forecited 
passage,  Gal.  iv.  4,  5,  to  be,  as  if  he  had  said,  Christ  was 
made  under  the  law  as  a  rule  to  redeem  them  that  w^ere 
under  the  law  as  a  rule,  from  all  subjection  and  obedience 
to  it ;  which  is  the  very  soul  of  Antinomianism,  and  quite 
contrary  to  the  great  end  of  Christ's  coming  to  the  world, 
which  was  "  not  to  destroy  the  law,  but  to  fulfil  it,"  Matt. 
V.  17. 

Q,.  16.  Why  is  Christ's  being  made  under  the  law,  men- 
tioned as  a  part  of  his  humihation  ] 

A.  Because  it  was  most  amazing  condescension  in  the 
great  Lord  and  Lawgiver  of  heaven  and  earth,  to  become 
subject  to  his  own  law,  and  that  for  this  very  end,  that  he 
might  fulfil  it  in  the  room  of  those  who  were  the  trans- 
gressors of  it,  and  had  incurred  its  penalty.  Matt.  iii.  15. 

Q,.  17.  What  may  we  learn  from  Christ's  being  made 
under  the  law  ] 

A.  The  misery  of  sinners  out  of  Christ,  who  have  to 
answer  to  God  in  their  own  persons,  for  their  debt,  both 
of  obedience  and  punishment,  Eph.  ii.  12;  and  the  happi- 
ness of  believers,  who  have  all  their  debt  cleared,  by 
Christ's  being  made  under  the  law  in  their  room,  Rom. 
viii.  1. 

Q,.  18.  What  were  [the  miseries  of  this  life,]  which  Christ 
endured  in  his  state  of  humiliation  ] 

A.  Together  with  our  nature,  he  took  on  him  its  sinless 
infirmities,  such  as  hunger,  thirst,  weariness,  grief,  and 
the  like,  Rom.  viii.  3 ;  he  submitted  to  poverty  and  want, 
Matt.  viii.  20;  and  endured  likewise  the  assaults  and 
temptations  of  Satan,  Heb.  iv.  15;  together  with  the  con- 
tradiction, reproach,  and  persecution  of  a  wicked  world, 
Heb.  xii.  3. 

Q.  19.  Why  did  he  undergo  all  these] 

A.  That  he  might  take  the  sting-  out  of  all  the  afflictions 
of  his  people,  Rom.  viii.  28  ;  and  sympathize  with  them  in 
their  troubles,  Isa.  Ixiii.  9. 

Q,.  20.  Were  these  the  greatest  miseries  he  experienced 
in  this  life  1 

A.  No:  he  underwent  [the  wrath  of  God]  also,  Ps. 
cxvi.  3. 

Q,.  21.  What  was  it  for  him  to  undergo  the  wrath  of 
God? 

A.  It  was  to  suffer  the  utmost  effects  of  God's  holy  and 
righteous  displeasure  against  sin,  Ps.  xc.  11. 

Q.  22.  What  was  it  that  made  the  human  nature  of 


OF  Christ's  humiliation.  145 

Christ  capable  of  supporting  the  utmost  effects  of  the 
wrath  of  God  ] 

A.  Its  union  with  his  divine  person,  by  which  it  was 
impossible  it  could  sink  under  the  weight,  Isa.  1.  7. 

Q,.  23.  How  could  Christ  undergo  the  wrath  of  God, 
seeing  he  did  "  always  the  things  that  please  him  ?" 

A.  He  underwent  it  only  as  the  Surety  for  his  elect 
seed,  on  account  of  their  sins  which  were  imputed  to  him, 
Isa.  liii.  6 :  "  The  Lord  hath  laid  on  him  the  iniquity  of  us 
all." 

Q,.  24.  How  did  it  appear  that  he  underwent  the  wrath 
of  God] 

A.  It  appeared  chiefly  in  his  agony,  in  the  garden,  when 
he  said,  "  My  soul  is  exceeding  sorrowful,  even  unto 
death,"  Matt.  xxvi.  38 ;  at  which  time,  "  his  sweat  was,  as 
it  were,  great  drops  of  blood,  falling  down  to  the  ground," 
Luke  xxii.  44 ;  and  again,  on  the  cross,  when  he  "  cried 
with  a  loud  voice.  My  God,  my  God,  why  hast  thou  forsa- 
ken me  V  Matt,  xxvii.  46. 

Q,.  25.  Was  not  he  the  object  of  his  Father's  delight, 
even  when  undergoing  his  wrath  on  account  of  our 
sin] 

A.  Yes,  surely :  for  though  the  sin  of  the  world,  which 
he  was  bearing,  was  the  object  of  God's  infinite  hatred ; 
yet  the  glorious  person  bearing  it,  was,  even  then,  the  ob- 
ject of  his  infinite  love,  Isa.  liii.  10:  "  It  pleased  the  Lord 
to  bruise  him." 

Q,.  26.  What  may  we  learn  from  Christ's  undergoing 
the  miseries  of  this  life,  and  the  wrath  of  God  ] 

A.  "  That  we  must  through  much  tribulation  enter  into 
tlie  kingdom  of  God,"  Acts  xiv.  22  ;  and  that  he  is  "paci- 
fied towards  us,  for  all  that  we  have  done,"  Ezek. 
xvi.  63. 

Q,.  27.  How  did  Christ  humble  himself  in  his  death  ] 

A.  By  undergoing  [the  cursed  death  of  the  cross,]  Phil, 
ii.  8. 

d.  28.  Why  is  the  death  of  the  cross  called  a  [cursed 
death?] 

A.  Because  God,  in  testimony  of  his  anger  against 
breaking  the  first  covenant,  by  eating  the  fruit  of  the  for- 
bidden tree,  had  said,  "  Cursed  is  every  one  that  hangeth 
on  a  tree,"  Gal.  iii.  1 3. 

Q,.  29.  What  evidences  are  there  that  Christ  was  made 
a  curse  for  us  in  his  death. 

A.  In  as  much  as  there  was  no  pity,  no  sparing  in  his 
death;  God  spared  him  not,  Rom.  viii.  32;  and  wicked 
men  were  let  loose  upon  him  like  dogs  and  bulls,  Ps.  xxii. 
12,  16. 

Q..  30.  How  does  the  scripture  set  forth  the  exquisite 
agony  of  his  death  ] 

Part  I.— 13 


146  OF  Christ's  humiliation. 

A.  It  tells  us,  that  "  they  pierced  his  hands  and  his  feet ; 
that  he  was  poured  out  like  water ;  that  all  his  bones  were 
out  of  joint :  his  heart,  like  wax,  melted  in  the  midst  of  his 
bowels;  his  strength  dried  up  like  a  potsherd;  and  his 
tongue  made  to  cleave  to  his  jaws,"  Ps.  xxii.  14,  15. 

Q,.  31.  How  was  Christ's  death  on  the  cross  typijied 
under  the  Old  Testament  ] 

A.  By  the  brazen  serpent  lifted  up  in  the  wilderness, 
"For,  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  man  be  lifted  up,"  John  iii.  14, 

Q,.  32.  Were  the  soul  and  body  of  Christ  actually  sepa- 
rated by  death  on  the  cross  1 

A.  Yes ;  for  when  "  he  had  cried  with  a  loud  voice,  he 
said.  Father,  into  thy  hands  I  commend  my  spirit :  and 
having  said  this,  he  gave  up  the  ghost,"  Luke  xxiii.  46. 

Q.  33.  Was  either  soul  or  body  separated  from  his  di- 
vine person  ? 

A.  No  ;  it  is  impossible  they  could  be,  because  the  union 
of  the  human  nature  to  his  divine  person  is  absolutely 
inviolable,  Jesus  being  "  the  same  yesterday,  and  to-day, 
and  for  ever,"  Heb.  xiii.  8. 

Q,.  34.  What  may  we  learn  from  Christ's  dying  the 
cursed  death  of  the  cross  ? 

A.  That  "  he  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us,"  Gal.  iii.  13. 

Q,.  35.  How  did  Christ  humble  himself  in  what  passed 
upon  him  after  his  death  ? 

A.  In  being  [buried  and  continuing  under  the  poiver  of 
death  for  a  time,]  1  Cor.  xv.  4. 

Q,.  36.  What  respect  was  paid  to  the  dead  body  of 
Christ  before  its  burial  1 

A.  "  Joseph  of  Arimathea  bought  fine  linen,"  Mark  xv. 
43,  46,  and  "  Nicodemus  brought  a  mixture  of  myrrh  and 
aloes,  and  they  took  the  body  of  Jesus,  and  wound  it 
in  linen  clothes,  with  the  spices,  as  the  manner  of  the  Jews 
is  to  bury,"  John  xix.  39,  40. 

Q,.  37.  Where  did  they  bvry  him  1 

A.  In  a  "  new  sepulchre,  wherein  was  never  man 
yet  laid,"  John  xix.  41. 

Q..  38.  W^hy  was  it  ordered  in  providence,  that  he  should 
be  laid  in  a  new  sepulchre  ) 

A.  That  none  might  have  it  to  say,  that  it  was  another, 
and  not  he,  that  rose  from  the  dead,  Acts  iv.  10. 

Q,.  39,  What  do  you  understand  by  these  words  in  the 
CREED,  He  descended  into  Hell? 

A.  Nothing  else  but  his  descent  into  the  grave,  to  be 
under  the  power  of  death,  as  its  prisoner,  Ps,  xvi,  10. 

Q,.  40.  What  was  it  that  gave  death  power  and  dominion 
over  Christ  1 

A.  His  being  made  sin  for  us,  2  Cor.  v.  21, 


OP  Christ's  exaltation.  147 

Q,.  41.  Were  death  and  the  grave  able  to  maintain  their 
dominion  over  him ) 

A.  No :  because  of  the  complete  payment  of  all  demands 
made  upon  him  as  a  Surety,  Rom.  vi.  9. 

Q,.  42.  How  long  [time]  did  he  continue  under  the  power 
of  death] 

A.  Till  he  rose  on  the  third  day,  1  Cor.  xv.  4. 

Q..  43.  Why  did  he  continue  so  long  under  the  power 
of  death  1 

A.  To  show  that  he  was  really  dead,  this  being  neces- 
sary to  be  believed,  1  Cor.  xv.  3. 

Q,.  44.  What  sign,  or  type,  was  there  of  his  continuing 
so  long  in  the  grave '? 

A.  The  sign  of  the  prophet  Jonas,  Matt.  xii.  40:  "As 
Jonas  was  three  days  and  three  nights  in  the  whale's  belly, 
so  shall  the  Son  of  man  be  three  days  and  three  nights  in 
the  heart  of  the  earth." 

Q,.  45.  Did  he  see  corruption  in  the  grave  like  other 
men? 

A.  No ;  being  God's  Holy  One,  absolutely  free  from  sin, 
his  body  could  see  no  corruption,  Ps.  xvi.  10. 

Q,.  46.  What  may  we  learn  fi'om  Christ's  being  buried, 
and  continuing  under  the  power  of  death  for  a  time  1 

A.  That  the  grave  being  "the  place  where  the  Lord 
lay,"  Matt,  xxviii.  6,  it  cannot  but  be  sweet  to  a  dying 
saint,  to  think  that  he  is  to  lie  down  in  the  same  bed ;  and 
that,  in  like  manner,  as  "  Jesus  died  and  rose  again,  even 
so  them  also  which  sleep  in  Jesus,  will  God  bring  with 
him,"  2  Thess.  iv.  14. 


Quest.  28.   Wherein  consists  ChrisVs  exaltation  1 
Ans.    Christ's    exaltation  consists    in  his  rising  again 
from  the  dead  on  the  third  day,  in  ascending  up  into 
heaven,  in  sitting  at  the  right  hand  of  God  the  Father, 
and  in  coming  to  judge  the  world  at  the  last  day. 

Q,.  1.  What  do  you  understand  by  Christ's  {exaltation  ?] 
A.  Not  the  conferring  of  any  new  glory  upon  his  divine 
person,  which  is  absolutely  unchangeable ;  but  a  manifes- 
tation, in  the  human  nature,  (which  had  eclipsed  it  for 
awhile,)  of  the  same  glory,  of  which  he  was  eternally 
possessed  as  the  Son  of  God,  John  xvii.  5 :  "  And  now,  O 
Father,  glorify  thou  me  with  thine  own  self,  with  the  glory 
which  I  had  with  thee  before  the  world  was." 

Gl.  2.  Why  does  Christ's  exaltation  immediately  follow 
his  humiliation  ? 


148  OF  Christ's  exaltation. 

A.  Because  it  is  the  proper  reward  of  it,  Phil.  ii.  8,  9 : 
"He  humbled  himself,  and  became  obedient  unto  death, 
even  the  death  of  the  cross;  wherefore  God  also  hath 
highly  exalted  him." 

Q.  3.  What  is  the  consequence  of  Christ's  exaltation 
with  respect  to  himself  J 

A.  That  the  ignominy  of  the  cross  is  thus  fully  wiped 
off,  Heb.  xn.  2. 

Q,.  4.  What  is  the  design  of  it  with  respect  to  us  ? 

A.  "  God  raised  him  up  from  the  dead,  and  gave  him 
glory,  that  our  faith  and  hope  might  be  in  God,"  1  Pet. 
1.21. 

Q,.  5.  What  are  the  several  steps  of  Christ's  exaltation 
mentioned  in  the  answer  7 

A.  They  are,  his  rising  again  from  the  dead;  his  as- 
cending up  into  heaven ;  his  sitting  at  the  right  hand  of 
God ;  and  his  coming  to  judge  the  world  at  the  last  day. 

d.  6.  What  is  the  first  step  of  Christ's  exaltation] 

A.  [His  rising  again  from  the  dead  on  the  third  day,]  1 
Cor.  XV.  4. 

Q,.  7.  What  day  of  the  week  did  the  [third  day]  fall 
upon  ] 

A.  Upon  the  first  day  of  the  Week,  w^hich  is  ever  since, 
called  the  Lord's  day,  Rev.  i.  10;  and  is  to  be  observed  to 
the  end  of  the  world,  as  the  Christian  Sahhath,  Acts 
XX.  7. 

Q,.  8.  How  can  the  day  of  Christ's  resurrection  be  called 
the  third  day,  when  he  was  not  two  full  days  in  the  grave 
before  1 

A.  It  is  usual  in  scripture  to  denominate  the  ivliole  day 
from  the  remarkable  event  that  happens  in  any  hour  of  it : 
thus,  Christ  being  crucified  and  buried  on  the  evening  be- 
fore the  Jewish  Sabbath,  and  rising  early  in  the  morning 
after  it,  is  said  to  rise  again,  "  the  third  day  according  to 
the  scriptures,"  1  Cor.  xv.  4. 

Q,.  9.  How  may  the  truth  of  Christ's  resurrection  be 
demonstrated  1 

A.  From  its  being  prefigured  and  foretold,  and  from  its 
being  attested  by  unquestionable  witnesses  and  infallible 
proofs,  Acts  i.  3. 

Q.  10.  How  was  the  resurrection  of  Christ  prejigured? 

A.  By  Abraham's  receiving  Isaac  from  the  dead  as  a 
figure  or  representation  of  it,  Heb.  xi.  19. 

Q,.  11.  Was  his  resurrection  foretold  in  the  scriptures 
of  the  Old  Testament  1 

A.  The  apostle  Paul  expressly  affirms  that  it  was.  Acts 
xiii.  32 — 38 :  "  The  promise,"  says  he,  "  which  was  made 
unto  the  fathers,  God  hath  fulfilled  the  same  unto  us  their 
children,  in  that  he  hath  raised  up  Jesus  again ;  as  it  is 
also  written,  in  the  second  Psalm,  Thou  art  my  Son,  this 


OF  Christ's  exaltation.  149 

day  have  I  begotten  thee ;  and  that  he  raised  him  up  from 
the  dead,  he  said  on  this  wise,  I  will  give  you  the  sure 
mercies  of  David,"  Isa.  Iv.  3.  "  Wherefore  he  saith  in  an- 
other Psalm,  Thou  shalt  not  suffer  thine  Holy  One  to  see 
corruption,"  Ps.  xvi.  10. 

Q,.  12.  Did  not  Christ  foretell  his  own  resurrection  be- 
fore he  died  ] 

A.  Yes ;  for  he  said,  "  Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up,"  meaning  the  temple  of  his  body, 
John  ii.  19,  21;  and  directed  his  disciples,  before  his  death, 
to  meet  him  in  Galilee,  after  his  resurrection.  Matt.  xxvi. 
32 :  "  After  I  am  risen,  I  will  go  before  you  into  Galilee." 

Q,.  13.  By  whom  was  the  resurrection  of  Christ,  at- 
tested ? 

A.  By  angels,  by  the  disciples,  and  many  others  who 
saw  him  alive  after  he  was  risen. 

Q..  14.  What  testimony  did  the  angels  give  to  his  resur- 
rection 1 

A.  They  said  to  the  women  who  came  to  the  sepul- 
chre, "  He  is  not  here,  for  he  is  risen,  as  he  said,"  Matt, 
xxviii.  6. 

Q.  15.  How  did  the  disciples  attest  tne  truth  of  his  re- 
surrection ? 

A.  They  unanimously  declared,  that  "  God  raised  him 
up  the  third  day,  and  showed  him  openly,  not  to  all  the 
people,  but  unto  the  witnesses  chosen  before  of  God,  even 
to  us,"  says  Peter,  "  who  did  eat  and  drink  with  him  after 
he  rose  from  the  dead,"  Acts  x.  40,  41. 

Q,.  16.  Did  Christ  confirm  the  truth  of  his  resurrection 
by  frequent  bodily  appearances  after  if? 

A.  Yes ;  for  on  the  very  day  he  rose,  "  he  appeared  first 
to  Mary  Magd,alene,  Mark  xvi.  9 ;  then  he  appeared  to  her 
in  company  with  the  other  Mary,  Matt,  xxviii.  1,  9;  after- 
wards he  showed  himself  to  the  tivo  disciples  going  to 
Emmaus,  Luke  xxiv.  13, 15 ;  then  to  Simon  Peter  alone,  ver. 
34 ;  and  "  the  same  day  at  evening,  being  the  first  day  of 
the  week,"  he  appeared  to  all  the  disciples,  except  Thomas, 
John  XX.  19,  24 ;  after  eight  days,  he  appeared  to  all  the 
apostles,  when  Thomas  was  with  them,  ver.  26 ;  "  After 
these  things  Jesus  showed  himself  again  to  his  disciples, 
at  the  sea  of  Tiberias,"  John  xxi.  1;  then  we  read  of  his 
appearing  to  the  eleven  disciples  on  a  mountain  in  Galilee, 
Matt,  xxviii.  16 ;  at  which  time,  it  is  probable,  he  was  seen 
of  the^fe  hundred  brethren  at  once,  mentioned,  1  Cor.  xv. 
6:  after  that  he  was  seen  of  James,  ver.  7;  and,  lastly,  on 
the  day  of  his  ascension,  he  appeared  to  all  the  disciples 
on  Mount  Olivet,  Acts  i.  9,  12. 

Q,.  17.  For  how  long  time  did  Christ  show  himself  a/ire, 
to  his  disciples,  after  his  resurrection  ? 

A.  Forty  days.  Acts  i.  3. 

13* 


150  OF  Christ's  exaltation. 

Q,.  18.  Why  did  he  continue  so  long  with  them! 

A.  That  they  might  be  fully  convinced  of  the  truth  of 
his  resurrection,  by  his  appearing  frequently  in  their  pre- 
sence, and  conversing  familiarly  with  them,  Acts  x.  40,  41; 
and  that  they  might  be  instructed  in  the  nature  and  govern- 
ment of  his  kingdom,  chap.  i.  3. 

Q..  19.  How  may  we  be  sure,  that  the  testimony  of  the 
disciples,  who  were  ivitnesses  of  the  resurrection  of  Christ, 
may  be  depended  upon  as  an  infallible  proof  of  it  ? 

A.  Because  they  testified  of  his  resurrection,  as  a  thing 
of  which  they  had  certain  and  personal  knowledge,  and 
proclaimed  it  in  a  most  public  and  open  maymer,  in  the 
very  place  where  that  remarkable  event  happened.  Acts 
hi.  15,  and  that  under  the  outiuard  disadvantages  of  being 
imprisoned,  beaten,  Acts  v.  18,  40,  and  persecuted  to  death 
itself,  for  publishing  and  defending  such  a  doctrine,  Acts 
xii.  2,  3. 

Gl.  20.  By  whose  power  did  Christ  rise  from  the  dead  ? 

A.  Although  the  resurrection  of  Christ  be  frequently 
ascribed  to  the  Father,  as  in  Eph.  i.  20 ;  yet,  in  opposition 
to  the  Socinians,  and  other  enemies  of  the  Deity  of  Christ, 
it  is  to  be  maintained,  that  he  rose  also  by  his  own  divine 
poioer,  as  is  evident  fi'om  Rom.  i.  4. 

Q.  21.  How  may  it  further  appear,  that  he  rose  by  his 
own  divine  power  ? 

A.  He  expressly  affirms,  that  he  would  raise  up  the 
temple  of  his  body  on  the  third  day,  John  ii.  19;  and  that 
he  had  power  to  lay  down  his  life  and  to  take  it  again, 
chap.  X.  18. 

d.  22.  In  what  capacity  did  he  rise  from  the  dead  ? 

A.  In  the  capacity  of  a  public  person,  representing  all 
his  spiritual  seed;  and  as  having  their  discharge  in  his 
hand,  Rom.  iv.  25. 

Q,.  23.  What  was  the  necessity  of  Christ's  resurrec- 
tion? 

A.  It  was  necessary  in  respect  of  God,  in  respect  of 
Christ  himself,  and  in  respect  of  us. 

Q,.  24.  Why  was  it  necessary  in  respect  of  God? 

A.  Because,  since  he  is  the  God  and  Father  of  our  Lord 
Jesus  Christ,  it  was  necessary  that  he  should  not  be  the 
God  of  a  dead,  but  of  a  living  Redeemer:  for  he  is  "  not 
the  God  of  the  dead,  but  of  the  living,"  Matt.  xxii.  32. 

Q..  25.  Why  was  the  resurrection  of  Christ  necessary 
with  respect  to  himself? 

A.  Because,  having  fully  paid  the  debt  for  which  he  was 
incarcerated,  justice  required  that  he  should  be  taken  from 
prison  and  from  judgment,  Isa.  liii.  8 ;  and  that,  since  he 
purchased  a  kingdom  by  his  death,  he  should  rise  again  to 
possess  it,  Rom.  xiv.  9. 

Q.  26.  Why  was  it  necessary  with  respect  to  us  ? 


OF  Christ's  exaltation.  151 

A.  Because,  "  if  Christ  be  not  risen,  our  faith  is  vain, 
and  we  are  yet  in  our  sins,"  1  Cor.  xv.  17. 

d.  27.  Did  Christ  rise  with  the  self-same  body  in  which 
he  suffered  J 

A.  Yes;  for,  says  he  to  Thomas,  "Reach  hither  thy 
finger,  and  behold  my  hands ;  and  reach  hither  thy  hand, 
and  thrust  it  into  my  side :  and  be  not  faithless,  but  be- 
lieving," John  XX.  27. 

Gl.  28.  What  remarkable  circumstances  accompanied 
the  resurrection  of  Christ  ] 

A.  It  was  accompanied  with  a  great  earthquake^  the 
attendance  of  angels,  and  such  terror  upon  the  keepers^ 
that  they  "did  shake,  and  became  as  dead  men,"  Matt, 
xxviii.  2,  4. 

Q.  29.  In  what  manner  did  the  high  priest  and  elders 
vainly  attempt  to  smother  the  truth  of  his  resurrection  ? 

A.  They  bribed  the  soldiers  to  say,  "  his  disciples  came 
by  night,  and  stole  him  away,  while  we  slept,"  Matt, 
xxviii.  12,  13. 

Q,.  30.  How  does  the  falsehood  of  this  ill-made  story 
appear  at  first  sight  ] 

A.  From  this :  that  it  is  not  to  be  supposed  the  whole 
company  of  soldiers,  who  guarded  the  sepulchre,  would 
be  all  asleep  at  once,  especially  considering  the  great 
earthquake  that  accompanied  the  rolling  away  the  stone, 
and  the  severity  of  the  Roman  military  discipline,  in  like 
cases,  Acts  xii.  19;  and  if  they  were  really  asleep^  how 
could  they  know  that  the  disciples  came  and  stole  him 
away  3 

Q,.  31.  What  does  the  doctrine  of  Christ's  resurrection 
teach  us  ? 

A.  That  he  must  needs  be  a  God  of  peace,  who  "  brought 
again  from  the  dead  our  Lord  Jesus,"  Heb.  xiii.  20 ;  that 
death  and  the  grave  are  unstinged  and  vanquished,  1  Cor. 
XV.  55 ;  and  that  his  resurrection  is  a  certain  pledge  and 
earnest  of  the  resurrection  of  his  members  at  the  last  day, 
he  having  "  become  the  first  fruits  of  them  that  slept," 
ver.  20. 

Q,,  32.  What  is  the  second  step  of  Christ's  exaltation? 

A.  \^His  ascending  up  into  heaven,']  Ps.  Ixviii.  18. 

Q,.  33.  Does  not  Christ's  [ascending  up  into  heaven,]  pre- 
suppose his  descending  thence  ? 

A.  Yes ;  for  so  argues  the  apostle ;  "  Now  that  he  as- 
cended, what  is  it  but  that  he  also  descended  first  into  the 
lower  parts  of  the  earth,"  Eph.  iv.  9. 

Q.  34.  Did  Christ,  when  he  is  said  to  descend,  bring  a 
human  nature  from  heaven  with  him  ] 

A.  By  no  means ;  for  the  human  nature  was  made  of  a 
woman,  on  this  earth,  by  the  overshadowing  power  of  the 
Holy  Ghost,  Luke  i.  35;  but  his  descending  signifies  his 


152  OF  Christ's  exaltation. 

amazing'  condescension,  in  assuming  our  nature  into  per- 
sonal union  with  himself,  Phil.  ii.  6,  7. 

Q,.  35.  How  is  the  ascension  of  Christ  expressed  in 
scripture  ? 

A.  By  his  going  away,  John  xvi.  7;  his  being  "  received 
up  into  heaven,"  Mark  xvi.  19;  and  his  having  "entered 
once  into  the  holy  place,"  Heb.  ix.  12. 

Q,.  36.  As  to  which  of  his  two  natures  is  he  properly 
said  to  ascend  ] 

A.  Although  Christ  ascended  personally  into  heaven, 
5^et  ascension  is  properly  attributed  to  his  human  nature, 
as  the  divine  nature  is  every  where  present,  John  iii.  1 3. 

Q,.  37.  From  what  part  of  the  earth  did  Christ  ascend 
into  heaven  3 

A.  He  ascended  from  Mount  Olivet,  which  was  nigh  to 
Bethany,  Luke  xxiv.  50,  compared  with  Acts  i.  12. 

Q.  38.  What  is  worthy  of  consideration  in  this  circum- 
stance, that  he  ascended  from  Mount  Olivet  ? 

A.  In  the  Mount  of  Olives  was  the  place  where  his  soul 
was  exceedingly  sorrowful,  even  unto  death;  and  where 
he  was  in  such  an  agony,  that  "  his  sweat  was,  as  it  were, 
great  drops  of  blood  falling  down  to  the  ground,"  Luke 
xxii.  39,  44 ;  and  therefore,  in  that  very  place,  his  heart  is 
7nade  glad,  by  a  triumphant  ascension  into  that  fulness  of 
joy,  and  those  pleasures  for  evermore,  that  are  at  God's 
right  hand,  Ps.  xvi.  11. 

Q.  39.  Whither  did  Christ  ascend,  or  to  what  place  ? 

A.  He  ascended  up  [into  heaven,]  Acts  i.  10,  11. 

Q,.  40.  When  did  Christ  ascend  into  heaven  ] 

A.  When  forty  days  ajfter  his  resurrection  were  elapsed, 
Acts  i.  3. 

Q,.  41.  Who  were  the  witnesses  of  his  ascension? 

A.  The  eleven  disciples  were  eye  witnesses  of  it ;  for, 
"  while  they  beheld,  he  was  taken  up,  and  a  cloud  received 
him  out  of  their  sight,"  Acts  i.  9. 

Q,.  42.  What  was  he  doing  when  he  parted  from  them  1 

A.  He  was  blessing  them,  Luke  xxiv.  51 :  "And  it  came 
to  pass,  while  he  blessed  them,  he  was  parted  from  them, 
and  carried  up  into  heaven." 

Q,.  43.  What  was  his  parting  word? 

A.  "  Lo  !  I  am  with  you  alway,  even  unto  the  end  of  the 
world,"  Matt,  xxviii.  20. 

Q,.  44.  In  what  capacity  did  Christ  ascend  ] 

A.  In  a  public  capacity,  as  representing  his  whole  mys- 
tical body :  hence  he  is  called  the  Forerunner,  who  "  is,  for 
us,  entered  within  the  veil,"  Heb.  vi.  20. 

Q,.  45.  With  what  solemnity  did  he  ascend? 

A.  With  the  solemnity  of  a  glorious  triumph :  for,  hav- 
ing vanquished  sin,  Satan,  hell,  and  death,  he  ascended  up 
on  high,  leading  captivity  captive,  Eph.  iv.  8. 


OF  Christ's  exaltation.  153 

Q,.  46.  Who  went  in  his  retinue  1 

A.  Thousands  of  angels,  sounding  forth  his  praise,  as  a 
victorious  conqueror,  Ps.  Ixviii.  17. 

Q,,  47.  What  evidence  did  he  give  from  heaven^  of  the 
reality  of  his  ascension  f 

A.  The  extraordinary  effusion  of  the  Holy  Ghost  on  the 
day  of  Pentecost,  within  a  few  days  after  it,  Acts  ii.  1,  3,  4. 

Q,.  48.  Why  was  this  remarkable  down-pouring  of  the 
Spirit  delayed  till  after  Christ's  ascension  ] 

A.  That  he  might  evidence  his  bounty  and  liberality, 
upon  his  instalment  into  the  kingdom,  by  giving  "  gilts 
unto  men,"  Eph.  iv.  8. 

Q,.  49.  For  what  end  did  Christ  ascend  up  into  heaven  1 

A.  That  he  might  take  possession  of  the  many  mansions 
there,  and  prepare  them  for  his  people,  by  carrying  in  the 
merit  of  his  oblation  thither,  John  xiv.  2,  3 ;  and  likewise, 
that  he  might  make  continual  intercession  for  them,  Heb. 
vii.  25. 

Q.  50.  What  does  the  ascension  of  Christ  teach  us  1 

A.  That  he  has  brought  in  an  everlasting  righteousness, 
because  he  has  gone  to  his  Father,  John  xvi.  10;  and  to 
believe  that  he  will  come  again  to  receive  us  to  himself, 
that  where  he  is,  there  we  may  be  also,  chap.  xiv.  3. 

Q..  51.  What  is  the  third  step  of  Christ's  exaltation  1 

A.  His  [sitting  at  the  right  hand  of  God  the  Father,] 
Eph.  i.  20. 

Q.  52.  What  is  meant  by  the  [right  hand]  in  scripture! 

A.  The  place  of  the  greatest  honour  and  dignity,  1  Kings 
ii.  19. 

Q,.  53.  What  is  meant  by  [sitting  ?] 

A.  It  implies  rest  and  quietness,  Micah  iv.  4 :  "  They 
shall  sit,  every  man  under  his  vine,  and  under  his  fig-tree, 
and  none  shall  make  them  afraid:"  and  likewise  j?oM?er 
and  authority,  Zech.  vi.  13:  "He  shall  sit  and  rule  upon 
his  throne." 

d.  54.  What  then  are  we  to  understand  by  Christ's  [sit- 
ting at  the  right  hand  of  God  the  Father  ?] 

A.  The  quiet  and  peaceable  possession  of  that  match- 
less dignity,  and  fulness  of  power,  with  which  he  is  vested, 
as  the  glorious  King  and  Head  of  his  church,  Eph.  i.  21,  22. 

Q,.  55.  For  what  end  does  he  sit  at  the  right  hand  of  the 
Father  ? 

A.  That  he  may  there  represent  his  people,  and  make 
his  enemies  his  footstool. 

Q,.  56.  How  does  it  appear  that  he  represents  his  people 
at  the  right  hand  of  God '? 

A.  Because  they  are  said  to  "  sit  together  in  heavenly 
places  in  Christ  Jesus,"  which  can  only  be  meant  of  their 
sitting  representatively  in  him,  as  their  glorious  Head, 
Eph.  ii.  6. 


154  OF  Christ's  exaltation. 

Q,.  57.  Hoio  are  the  enemies  of  Christ  made  his  foot- 
stool 3 

A.  By  the  triumphant  victory  which  is  obtained  over 
them,  Ps.  Ixxii.  9 ;  and  the  extremity  of  shame,  horror,  and 
confusion,  with  which  they  shall  be  covered,  Ps.  cxxxii.  18. 

Q,.  58.   iVken  shall  his  enemies  be  made  his  footstool  ? 

A.  He  has  already  triumphed  over  them  in  his  cross, 
Col.  ii.  15;  but  he  will  make  his  final  conquest  conspicu- 
ous to  the  whole  world  at  the  last  day,  Rev.  xx.  10,  14. 

Q,.  59,  How  long  will  Christ  sit  at  the  right  hand  of  God 
the  Father] 

A.  For  ever  and  ever,  Ps.  xlv.  6 :  "  Thy  throne,  O  God, 
is  for  ever  and  ever." 

Q.  GO.  Will  Christ's  mediatory  power  and  authority,  at 
the  right  hand  of  God,  be  the  same  in  the  church  trium- 
phant in  heaven,  as  it  is  in  the  church  militant  on  earth  ] 

A.  It  will  be  the  same  as  to  the  essence  or  substance  of 
it,  but  different  as  to  the  manner  of  its  administration. 

Q.  61.  In  what  consists  the  essence  of  Christ's  mediatory 
power  and  authority  in  heaven? 

A.  In  the  relation  in  which  he  stands  to  the  members  of 
his  body  :  he  will  continue  for  ever  to  be  the  King,  Head, 
and  Husband  of  the  church  triumphant,  the  fountain  of 
all  blessing  and  happiness  to  them,  and  the  bond  of  their 
perpetual  fellowship  and  communion  with  God,  Ps.  xlviii. 
14.  Hos.  ii.  19.  Rev.  vii.  17. 

d.  62.  What  is  the  difference  between  the  manner  of 
the  administration  of  his  mediatory  power  here  and  here- 
after 1 

A.  The  administration  of  his  kingdom  on  this  earth,  is, 
by  the  ministry  of  the  word,  the  dispensation  of  the  sacra- 
ments, and  the  exercise  of  ecclesiastical  government  and 
discipline :  but  in  heaven,  there  will  be  no  use  for  any  of 
these.  Rev.  xxi.  22:  "I  saw  no  temple  therein:  for  the 
Lord  God  Almighty,  and  the  Lamb,  are  the  temple  of  it." 

Q,.  63.  What  is  meant  then  by  Christ's  delivering  "  up 
the  kingdom  to  God,  even  the  Father  1"  1  Cor.  xv.  24. 

A.  The  meaning  is,  Christ  having  completed  the  salva- 
tion of  his  church,  will  present  all  and  every  one  of  them 
to  his  "  Father,  not  having  spot  or  wrinkle,  or  any  such 
thing,"  Eph.  v.  27,  snying,  "  Behold !  I,  and  the  children 
which  God  hath  given  me,"  Heb.  ii.  13. 

Qi.  64.  What  is  meant  by  Christ's  putting  down  all  rule, 
and  all  authority,  and  power,  in  the  above  passage,  1  Cor. 
XV.  24  ] 

A.  The  meaning  is,  he  will  have  no  occasion  to  exercise 
his  power  and  authority,  in  such  sort  as  he  did  before  ; 
as  there  will  be  no  more  elect  to  save,  and  no  more  enemies 
to  conquer.  Rev.  xix.  8,  20. 

Q,.  65.  In  what  sense  will  the  "  Son  also  himself  be  sub- 


OP  Christ's  exaltation.  155 

ject  to  him  that  put  all  things  under  him?"  as  it  is  said, 
ver.  28. 

A.  The  Son,  as  Mediator,  being  the  Father's  servant  in 
the  great  work  of  redemption,  Isa.  xlii.  1,  shall  then  be 
"  subject  to  him  that  put  all  things  under  him,"  in  so  far, 
as  having  finished  his  mediatorial  service,  in  bringing  all 
the  elect  to  glory,  he  will  render  up  his  commission,  as  his 
Father's  delegate,  not  to  be  executed  any  more,  in  the 
i'ormer  manner^  as  ruling  over  his  church  in  the  midst  of 
enemies ;  for  he  must  reign,  till  he  hath  put  all  his  enemies 
under  his  feet,  1  Cor.  xv.  25. 

Q,.  66.  In  what  respect  is  it  said,  that  God  shall  ilicn  be 
all  in  all? 

A.  The  glory  of  the  Three-one  God,  Father,  Son,  and 
Holy  Ghost,  will  then  be  most  clearly  displayed,  and  no 
more  a  seeing  "  through  a  glass  darkly,  but  face  to  face," 
1  Cor.  xiii.  12,  and  a  seeing  him  as  he  is,  1  John  iii.  2. 

Q,.  07.  What  may  we  learn  from  Christ's  sitting  at  the 
right  hand  of  God] 

A.  That  we  ought  to  "  seek  those  things  which  are 
above,"  where  Christ  is ;  and  to  "  set  our  affections  on 
things  above,  not  on  things  on  the  earth,"  Col.  iii.  ],  2. 

Q.  68.  What  is  the  fourth  step  of  Christ's  exaltation  1 

A.  His  [coming  to  judge  the  world  at  the  last  day,]  Rev. 
i.  7.    John  xii.  48. 

Q,.  69.  How  do  you  prove  that  there  will  be  a  general 
judgment  ? 

A.  The  scripture  expressly  asserts  it;  and  the  justice 
and  goodness  of  God  necessarily  require  it. 

Q.  70.  Where  is  it  expressly  asserted  in  scripture? 

A.  In  many  places ;  particularly  Acts  xvii.  31 :  "He  hath 
appointed  a  day  in  the  which  he  will  judge  the  world  in 
righteousness,  by  that  man  whom  he  hath  ordained,"  &c. 
See  also  2  Cor.  v.  10.    Jude,  ver.  6.    Rev.  xx.  11—13. 

Q.  71.  Why  do  the  justice  and  goodness  of  God  require 
a  judgment  ] 

A.  Because  they  necessarily  require  that  it  be  ivell  with 
the  righteous  and  ill  with  the  wicked ;  that  every  man  be 
rewarded  according  to  his  works,  which  not  being  done 
in  this  life,  there  must  be  a  judgment  to  come :  "  Seeing 
it  is  a  righteous  thing  with  God  to  recompense  tribulation 
to  them  that  trouble  you ;  and  to  you  who  are  troubled, 
rest  with  us,  when  the  Lord  Jesus  shall  be  revealed  from 
heaven,"  2  Thess.  i.  6,  7. 

Q,.  72.  Who  is  to  be  the  Judge  ? 

A.  The  Son  of  man,  the  man  Christ  Jesus,  Matt.  xxv. 
31.  Rom.  xiv.  10. 

Q,.  73.  How  will  Christ,  as  God-man,  be  Judge,  when  it 
is  said,  (Ps.  1.  6,)  that  Godis  Judge  himself? 

A.  The  Three-one  God,  Father,  Son,  and  Holy  Ghost, 


15G  OF  Christ's  exaltation. 

is  Judge,  in  respect  of  judiciary  autliority,  dominion,  and 
power ;  but  Christ,  as  God-man,  Mediator,  is  the  Judge, 
in  respect  of  dispensaiion  and  special  exercise  of  that 
power,  John  v,  22:  "The  Father — hath  committed  all 
judgment  unto  the  Son." 

d,  74.  Why  is  the  judgment  of  the  world  committed  to 
Christ  as  mediator ) 

A.  Because  it  is  a  part  of  that  exaltation,  which  is  con- 
ferred upon  him,  in  consequence  of  his  voluntary  humi- 
liation, Phil.  ii.  8—10. 

Q,.  75.  When  will  Christ  come  to  judge  the  world? 
A.  [.4^  the  last  day,]  John  vi.  39,  40. 
Q,.  76.  Why  is  it  called  the  last  day  1 
A.  Because,  after  it  time  shall  be  no  more ;  there  will 
be  no  more  a  succession  of  days  and  nights,  but  one  per- 
petual day  of  light,  comfort,  and  joy,  to  the  righteous,  Rev. 
xxi.  23  ;  and  one  perpetual  mght  of  utter  darkness,  misery, 
and  wo,  unto  the  wicked.  Matt.  xxiv.  30. 

Q.  77.  In  what  manner  will  Christ  come  to  judge  the 
world  J 

A.  In  a  most  splendid  and  glorious  manner :  "  for  he 
will  come  in  the  clouds  of  heaven,  with  power  and  great 
glory,"  Matt.  xxiv.  30 : — "  In  the  glory  of  his  Father,  with 
the  holy  angels,"  Mark  viii.  38. 

Q..  7S.  Will  the  world  be  looking  for  him  when  he  comes 
to  judgment "? 

A.  No:  his  coming  will  be  a  fearful  surprise  to  the 
world  ;  for  "  the  day  of  the  Lord  shall  come  as  a  thief  in 
the  night,"  2  Pet.  iii.  10.    See  also  Luke  xvii.  26—31. 

Q,.  79.  What  is  the  difference  between  his  first  and 
second  coming  ? 

A.  In  his  first  coming,  "  he  was  made  sin  for  us,  though 
he  knew  no  sin,"  2  Cor.  v.  21 ;  but  "he  shall  appear  the 
second  time  without  sin  unto  salvation,"  Heb.  ix.  28. 

Q,.  80.  Is  the  precise  time  of  his  second  coming  known 
to  men  or  angels  / 

A.  No :  it  "is  fixed  in  the  counsel  of  God,  but  not  re- 
vealed to  us,  Mark  xiii.  32. 

Q,.  81.  What  will  be  the  forerunner  of  his  second  com- 
ing] 

A.  The  preaching  of  the  gospel  to  all  nations.  Matt.  xxiv. 
14;  the  dovvnfal  of /l/i^?Wjr/.s7,  Rev.  xvni.  21;  the  conver- 
sion of  the  Jews,  Rev.  xvi.  12;  and  yet,  after  all,  a  gene- 
ral decay  of  religion,  and  great  security,  Luke  xviii.  8. 
d.  82.  What  are  the  qualities  of  the  Judge  1 
A.  He  will  be  a  visible  Judge,  "every  eye  shall  see 
him,"  Rev.  i.  7 ;  an  omniscient  Judge,  "  all  things  will  be 
naked  and  opened  unto  his  eyes,"  Heb.  iv.  13 ;  a  most  just 
and  righteous  Judge,  2  Tim.  iv.  8;  and  an  omnipotent 
Judge,  able  to  put  his  sentence  into  execution,  Rev.  vi.  17. 


OF  Christ's  exaltation.  157 

Q,.  83.  Who  are  the  parties  that  shall  appear  1 

A.  All  mankind,  called  all  nations.  Matt.  xxv.  32;  and 
likewise,  "the  angels  which  kept  not  their  first  estate," 
Jude,  verse  6. 

Q.  84.  What  summons  will  be  given  to  the  parties  1 

A.  "  The  voice  of  the  archangel  and  the  trump  of  God," 
1  Thess.  iv.  16. 

Q.  85.  Will  any  of  them  be  able  to  contemn  the  sum- 
mons ] 

A.  By  no  means :  "  all  shall  stand  before  the  judgment 
seat  of  Christ ;  and  every  one  shall  give  account  of  him- 
self to  God,"  Rom.  xiv.  10,  12. 

Q,.  86.  Where  will  be  his  throne  of  judgment  1 

A.  In  the  clouds,  or  aerial  heavens ;  for  we  read  of  being 
"  caught  up  in  the  clouds,  to  meet  the  Lord  in  the  air,"  1 
Thess.  iv.  17. 

Q,.  87.  By  ivhom  shall  all  mankind,  great  and  small,  be 
gathered  to  the  bar  of  the  Judge  ] 

A.  By  the  angels,  who  shall  gather  together  all  the  electa 
Mark  xiii.  27,  and  hkewise  the  reprobate.  Matt.  xiii.  41. 

Q.  88.  Will  the  elect  and  reprobate  stand  together,  in 
one  assembly,  to  be  judged  ] 

A.  No :  they  shall  be  "  separated  one  from  another,  as 
a  shepherd  divideth  the  sheep  from  the  goats,"  Matt, 
xxv.  32. 

Q.  89.  How  will  they  be  assorted  and  separated,  the 
one  from  the  other  1 

A.  The  elect,  who  are  called  the  sheep,  being  "  caught 
up  together  in  the  clouds,  to  meet  the  Lord  in  the  air,"  1 
Thess.  iv.  17,  shall  be  set  on  his  right  hand;"  and  the  re- 
probate, being  the  goats,  are  left  on  the  earth,  (Matt.  xxiv. 
40,)  upon  the  judge's  left  hand.  Matt.  xxv.  33. 

Q.  90.  What  kind  of  a  separation  will  this  be  ] 

A.  It  will  be  a  total  and  Jinal  separation,  never  to  meet 
or  be  fixed  with  one  another  any  more.  Matt.  xxv.  46. 

Q..  91.  Will  any  man  be  a  mere  spectator  of  these  two 
opposite  companies  ] 

A.  No,  surely :  every  man  and  woman  must  take  their 
place  in  07ie  of  the  tivo  ;  and  shall  share  with  the  company, 
whatever  hand  it  be  upon,  Matt.  xxv.  33. 

Q,.  92.  What  will  be  the  subject  matter  of  the  trial  1 

A.  Men's  works,  "  for  God  shall  bring  every  work  into 
judgment,"  &c.,  Eccl.  xii.  14;  their  words,  "every  idle 
word  that  men  speak,  they  shall  give  account  thereof  in 
the  day  of  judgment,"  Matt.  xii.  36 ;  and  their  thoughts, 
for  he  "  will  make  manifest  the  counsels  of  the  heart,"  1 
Cor.  iv.  5. 

Q,.  93.  Why  are  books  said  to  be  opened  at  this  solemn 
trials  Rev.  xx.  12. 

Part  I.— 14 


158  OF  Christ's  exaltation. 

A.  Not  to  prevent  mistakes  in  any  point  of  law  or  fact, 

for  the  Judge  has  an  infallible  knowledge  of  all  things ; 
but  to  show  that  his  proceeding  is  most  accurate,  just,  and 
well-grounded  in  ev^ery  step  of  it.  Gen.  xviii.  25. 

Q,.  94.  What  are  these  books  that  shall  be  opened,  and 
men  "judged  out  of  these  things,  which  are  written  in  the 
books  !" 

A.  The  book  of  God's  remembrance,  Mai.  iii.  16;  the 
book  of  conscience,  Rom.  ii.  15;  the  book  of  the  law,  Gal. 
iii.  10:  and  the  book  of  life.  Rev.  xx.  12. 

Q.  95.  What  is  the  book  of  God's  remembrance  ? 

A.  It  is  the  same  with  his  omniscience,  by  which  he 
knows  exactly  every  man's  state,  thoughts,  words,  and 
deeds,  whether  good  or  bad,  John  xxi.  [7 :  "  Lord,  thou 
knowest  all  things." 

Q,.  96.  For  what  will  this  book  serve  ? 

A.  It  will  serve  for  an  indictment  against  the  ungodly  : 
but  with  respect  to  the  saints,  it  will  be  a  memorial  of  all 
the  good  they  have  ever  done,  Matt.  xxv.  35 — 41. 

Q,.  97.  What  kind  of  a  book  is  that  of  conscience  ? 

A.  It  is  just  a  duplicate  of  God's  book  of  remembrance, 
so  far  as  it  relates  to  one's  own  state  and  case,  Rom.  ii.  15. 

a.  98.  What  is  the  book  of  the  Icnv  ? 

A.  It  is  the  standard  and  rule  of  right  and  wrong,  Rom. 
vii.  7 :  and  likewise  of  the  sentence  that  shall  be  passed 
upon  those  who  are  under  it,  Gal.  iii.  10. 

Q,.  99,   JVhy  will  this  book  be  opened  ? 

A.  That  all  on  the  left  hand  may  read  their  sentence  in 
it,  before  it  be  pronounced,  Ezek.  xviii.  4. 

Q,.  100.  By  what  law  will  the  heathens  be  judged  ? 

A.  By  the  natural  law,  or  the  light  of  nature,  which 
shows  that  they  who  commit  such  things  (as  they  shall  be 
convicted  of)  are  worthy  of  death,  Rom.  i.  32. 

Q..  101.  By  what  law  will  Jews  and  Christians  be  judged? 

A.  By  the  ivritten  law,  Rom.  ii.  12:  "As  many  as  have 
sinned  in  the  law,"  that  is,  under  the  written  law,  "  shall 
be  judged  by  the"  written  "  law." 

Q,.  102.  Whether  will  Christians  or  Heathens  be  most 
inexcusable  3 

A.  Beyond  all  doubt,  it  will  be  more  tolerable  for  Tyre 
and.  Sidon  and  other  heathen  countries,  at  the  day  of 
judgment,  than  for  those  who  enjoyed  the  light  of  the  gos- 
pel, and  despised  it.  Matt.  xi.  22,  24. 

Gl.  103.  Will  the  book  of  the  law  be  opened  for  the 
sentence  of  the  saints  ? 

A.  No ;  for  being,  in  this  life,  brought  under  a  new 
covenant,  they  are  no  more  under  the  law,  but  under  grace, 
Rom.  vi.  14  ;  and  therefore  another  book  must  be  opened 
for  their  sentence. 


OF  Christ's  exaltation.  159 

Q,.  104.  What  is  that  other  hook  out  of  which  the  saints 
shall  be  judged  ? 

A.  It  is  the  book  of  life,  Rev.  xx.  12. 

d.  105.  What  is  registered  in  this  book  7 

A.  The  names  of  all  the  elect,  Luke  x.  20  :  "  Your  names 
are  written  in  heaven,"  Rev\  iii.  5 :  "  I  wiil  not  blot  his 
name  out  of  the  book  of  life." 

a.  106.  Why  is  it  called  the  hook  of  life  1: 

A.  Because  it  contains  God's  gracious  and  unchange- 
able purpose,  to  bring  all  the  elect  to  salvation,  or  eternal 
life,  "  through  sanctification  of  the  Spirit,  and  belief  of  the 
truth,"  2  Thess.  ii.  13. 

Gl.  107.  In  whose  hands  is  the  book  lodged'^. 

A.  In  the  hands  of  the  Mediator,  Christ  Jesus,  Deut. 
xxxiii.  3  :  "  All  his  saints  are  in  thy  hand." 

Q,.  108.  What  is  the  ground  of  the  saints'  acquittal, 
according  to  this  book  ? 

A.  The  book  of  hfe  being  opened,  it  will  be  known  to 
all  who  are  elected,  and  who  not :  Christ  will,  as  it  were, 
read  out  every  man's  and  woman's  name  recorded  in  this 
book.  Rev.  iii.  5 :  "  I  will  confess  his  name  before  my 
Father,  and  before  his  angels." 

Q..  109.  Whether  will  the  cause  of  the  righteous  or  the 
wicked  he  first  discussed  ] 

A.  As  "the  dead  in  Christ  shall  rise  first,"  (1  Thess.  iv. 
16,)  so  it  appears  from  Matt.  xxv.  34,  and  41,  compared, 
that  the  judgment  of  the  saints,  on  the  right  hand,  will 
have  the  preference. 

Q,.  110.  What  is  the  hlessed  sentence  that  shall  be  pro- 
nounced upon  the  saints  1 

A.  "  Come,  ye  blessed  of  my  Father,  inherit  the  king- 
dom prepared  for  you  from  the  foundation  of  the  world," 
Matt.  xxv.  34. 

Q..  111.  For  what  reason  will  this  sentence  be  pronoun- 
ced ^?-5^  ? 

A.  Because  the  saints  are  to  sit  in  judgment,  as  Christ's 
assesso7's,  against  wicked  men  and  apostate  angels,  1  Cor. 
vi.  3,  4. 

Q.  112.  Upon  what  footing  or  foundation  will  this  sen- 
tence passf 

A.  Upon  the  footing  of  free  grace  alone,  reigning 
through  the  imputed  righteousness  of  the  Surety,  unto 
eternal  life,  Rom.  v.  21. 

a.  113.  Is  it  not  said.  Rev.  xx.  13,  that  they  are  "judged 
every  man  according  to  their  works  V 

A.  The  sentence  passes  upon  the  saints,  according 
to  their  works,  as  flowing  from  a  heart  renewed  and 
sanctified  ;  but  neither  for  ^their  works,  nor  for  their /67?Y^, 
as  if  eternal  life  were  in  any  way  merited  by  them,  Gal. 
iii.  18;  for  the  kingdom  is  said  to  be  prepared  for  them; 


160  OP  Christ's  exaltation. 

they  inherit  it  as  children,  Rom.  viii.  17;  but  do  not  pro- 
cure it  to  themselves,  as  servants  do  their  wages,  Col. 
iv.  1. 

Q,.  114.  Are  not  good  works  mentioned  as  the  g-round  of 
the  sentence,  Matt.  xxv.  35,  36 :  "I  was  a  hungered,  and 
ye  gave  me  meat  ]"  &c. 

A.  These  good  works  are  mentioned,  not  as  grounds 
of  their  sentence,  but  as  evidences  of  their  union  with 
Christ,  and  of  their  right  and  title  to  heaven  in  him,  John 
XV.  5,  8 ;  even  as  the  apostle  sa)'"s  in  another  case,  of  the 
unbelieving  Jews,  1  Cor.  x.  5 :  "  With  many  of  them  God 
was  not  well  pleased ;  for  they  were  ov^erthrown  in  the 
wilderness:"  their  overthrow  in  the  wilderness,  was  not 
the  ground  of  God's  displeasure  with  them,  but  the  evi- 
dence of  it. 

Q,  115.  Will  there  be  any  mention  made  of  the  si7is  of 
the  righteous  1 

A.  It  appears  not ;  "  In  that  time,  the  iniquity  of  Israel 
shall  be  sought  for,  and  there  shall  be  none  :  and  the  sins 
of  Judah,  and  they  shall  not  be  found,"  Jer.  v.  20.  "  Who 
shall  lay  any  thing  to  the  charge  of  God's  elect  1  It  is  God 
that  justifieth,"  &c.  Rom.  viii.  33,  34. 

Q,.  116.  What  will /o//oz^;  upon  the  saints'  receiving  their 
sentence  of  absolution  1 

A.  They  "  shall  judge  the  world,"  1  Cor.  vi.  2. 

Q,.  117.  In  what  way  and  manner  shall  they  judge  the 
world  ? 

A.  As  assessors  to  Christ  the  Judge,  assenting  to  his 
judgment  as  just.  Rev.  xix.  2,  and  saying  Amen  to  the 
doom  pronounced  against  all  the  ungodly,  Ps.  cxlix. 
6—9. 

Q.  118.  What  will  be  the  sentence  of  damnation  that 
shall  pass  upon  the  ungodly] 

A.  "Depart  from  me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels,"  Matt.  xxv.  41. 

Q,.  119.  How  is  the  misery  of  the  wicked  aggravated, 
by  the  pronouncing  of  this  sentence  ? 

A.  In  as  much  as  they  are  damned  by  him  who  came  to 
save  sinners,  Heb.  ii.  3,  and  must  undergo  the  wrath  of 
the  Lamb,  from  which  they  can  make  no  escape,  Rev.  vi. 
16,  17. 

Q,.  120.  Is  there  any  injury  or  wrong  done  them  by  this 
sentence  1 

A.  By  no  means:  for,  says  our  Lord,  "I  was  a  hunger- 
ed, and  ye  gave  me  no  meat,"  &c.  Matt.  xxv.  42,  43. 

Q,.  121.  Are  these  evils  no  more  than  evidences  of  their 
accursed  state] 

A.  They  are  not  only  evidences  of  their  ungodly  state, 
but  they  are  the  proper  causes  and  grounds  of  their  con- 
demnation: for,  though  good  works  do  not  merit  salva- 


OF  Christ's  exaltation.  161 

tion,  yet  evil  works  merit  damnation,  Rom.  vi.  23 :  The 
ivages  of  sin  is  death. 

Q,.  122.  Why  are  only  sins  of  omission  mentioned  in 
the  above  passage  ? 

A.  To  show,  that  if  men  shall  be  condemned  for  sins  of 
omission,  James  ii.  13,  much  more  for  those  of  commission^ 
Rom.  ii.  23,  24. 

Q,.  123.  What  will  follow  upon  the  sentence  of  condem- 
nation against  the  wicked  1 

A.  The  immediate  execution  of  it,  without  the  least  re- 
prieve or  delay,  Matt.  xxii.  13. 

Q,.  124.  Will  the  devils  also  be  judged? 

A.  Yes ;  they  are  "  reserved  unto  the  judgment  of  the 
great  day,"  Jude  verse  6. 

Q,.  125.  How  can  they  be  said  to  be  reserved  unto  the 
judgment  of  that  day,  when  they  are  condemned  already] 

A.  Though,  from  the  first  moment  of  their  sinning,  they 
were  actually  under  the  wrath  of  God,  and  ever  since 
carry  their  hell  about  with  them,  yet  their  Jinal  sentence 
to  further  judgment  is  reserved  for  that  day,  2  Pet.  ii.  4. 

Q.  126.  What  is  the  final  sentence,  or  further  judgment, 
to  which  they  are  reserved  ? 

A.  It  will  be  a  most  dreadful  addition,  and  accession  to 
their  present  torments,  not  only  by  the  holy  triumph  which 
the  saints  shall  have  over  them,  as  vile,  vanquished,  and 
contemptible  enemies;  but  likewise,  by  the  eternal  re- 
straint that  shall  be  laid  upon  them,  from  hurting  the  elect 
any  more ;  and  that,  by  their  being  shut  up,  and  closely 
confined  in  the  prison  of  hell,  under  the  utmost  extremity 
of  anguish  and  horror  for  ever  and  ever,  Rev.  xx.  10. 

a.l27.  Who  will  keep  the  field  on  that  day] 

A.  Christ  and  his  glorious  company :  they  shall  see  the 
hacks  of  all  their  enemies,  for  the  damned  shall  go  off  first ; 
as  seems  to  be  intimated  in  the  order  mentioned,  Matt. 
XXV.  46 :  "  These  shall  go  away  into  everlasting  punish- 
ment, but  the  righteous  into  life  eternal." 

Q,.  128.  What  improvement  ought  we  to  make  of  Christ's 
coming  to  judge  the  world  at  the  last  day  ] 

A.  To  be  dihgent  that  we  be  "  found  of  him  in  peace  at 
that  day,"  2  Pet.  iii.  14,  by  closing  with  him  in  the  offer  of 
the  gospel  now :  to  be  "looking  for,  and  hasting  unto  the 
coming  of  the  day  of  God,"  ver.  12,  having  our  "loins 
girded  about,  and  our  lights  burning,"  Luke  xii.  35 ;  that 
so,  when  he  comes,  whether  at  death  or  judgment,  we 
may  be  able  to  say,  with  joy,  "  Lo !  this  is  our  God,  we 
have  waited  for  him,"  Isa.  xxv.  9. 


14* 


162  OF   THE   APPLICATION   OF 

Quest.  29.  How  are  ice  made  partakers  of  the  re- 
demption purchased  by  Christ  7 

Ans.  We  are  made  partakers  of  the  redemption  pur- 
chased by  Christ,  by  the  effectual  apphcation  of  it  to  us 
by  his  Holy  Spirit. 

d.  1.  What  may  we  understand  by  [redemption]  in  this 
answer  ? 

A.  The  whole  of  that  salvation  which  is  revealed  and 
exhibited  in  the  gospel,  Ps.  cxxx.  7,  8. 

Q,.  2.  Why  is  redemption  said  to  be  [purchased?] 

A.  Because  having  brought  ourselves  into  a  state  of 
bondage  and  servitude,  Gal.  iv.  24,  we  could  not  be  ran- 
somed, but  at  a  great  price,  1  Cor.  vi.  20. 

Q,.  3.  What  was  the  jyrice  of  our  redemption  ] 

A.  The  j^recious  Maud  of  Christ,  1  Pet.  i.  19. 

Q.  4.  What  is  it  to  be  [partakers]  of  this  redemption? 

A.  It  is  to  have  a  share  in  it,  or  to  be  entered  upon  the 
begun  possession  of  it,  1  Cor.  x.  17. 

Q,.  5.  Can  we  make  ourselves  partakers  of  redemption  7 

A.  No ;  we  must  be  [made]  partakers  of  it,  Heb.  iii.  14 : 
We  are  made  partakers  of  Christ,  &c. 

Q,.  6.  Why  cannot  we  make  ourselves  partakers  of  itl 

A.  Because  we  are  altogether  ivithout  strength,  Rom. 
V.  6 ;  and  utterly  averse  to  all  spiritual  good,  John  v.  40. 

Q,.  7.  How  then  are  we  made  partakers  of  redemption  1 

A.  [By  the  application  of  it  to  us.] 

Q,.  8.  What  is  meant  by  the  [application^  of  redemption 
[to  us  1] 

A.  The  conferring  all  the  benefits  of  it  upon  us,  and 
making  them  our  own,  by  way  of  free  gift,  John  x.  28:  "I 
give  unto  them  eternal  life." 

Q,.  9.  How  was  the  application  of  redemption  typified 
under  the  Old  Testament  1 

A,  By  sprinkling  the  blood  of  the  sacrifice  upon  the 
people,  Ex.  xxiv.  8. 

Q,.  10.  Does  not  the  application  of  redemption  presup- 
pose the  purchase  of  it  1 

A.  Yes ;  if  it  were  not  first  purchased,  it  could  never 
be  applied.  Job  xxxiii.  24, 

Q,.  11.  How  then  could  it  be  applied  to  the  Old  Testa- 
ment saints,  when  it  was  not  then  actually  purchased  ? 

A.  It  was  applied  upon  the  credit  of  the  bond,  which  the 
Surety  gave  from  eternity,  of  making  a  meritorious  pur- 
chase in  the  fulness  of  time,  Prov.  viii.  23,  31. 

Q,.  1 2.  Can  the  purchase  of  redemption  avail  us,  if  it  is 
not  applied "? 


THE   PURCHASED   REDEMPTION.  163 

A.  No  more  than  meat  can  feed,  clothes  warm,  or  medi- 
cines heal  us,  if  they  are  not  used,  John  i.  12. 

Q,.  13.  When  may  the  application  of  redemption  be  said 
to  be  [effectual  7] 

A.  When  it  produces  the  saving  effects  for  which  it  is 
designed. 

Q,.  14.  What  are  these  saving-  effects  ? 

A.  The  opening  of  the  eyes  of  sinners,  and  "  turning 
them  from  darkness  to  light,  and  from  the  power  of  Satan 
to  God,"  Acts  xxvi.  18. 

Q,.  15.  If  the  application  of  redemption  be  effectual,  what 
need  is  there  of  any  afte7'  endeavours,  to  grow  in  grace 
and  holiness  7 

A.  The  giving  us  all  things  that  pertain  to  life  and  god- 
liness is  the  greatest  encouragement  and  excitement  to  add 
to  our  faith,  virtue,  &c. ;  that  is,  to  use  all  suitable  endea- 
vours, in  the  strength  of  grace,  after  spiritual  growth, 
2  Pet.  i.  3,  5. 

Q,.  16.  Is  there  any  application  of  redemption  that  is  not 
effectual  ] 

A.  Yes ;  there  is  an  outward  application  of  it  in  baptism.^ 
which  is  not,  of  itself,  effectual,  as  is  evident  in  the  instance 
of  Simon  Magus,  who  was  baptized,  and  yet  remained  in 
the  "  gall  of  bitterness,  and  in  the  bond  of  iniquity,"  Acts 
viii.  13,  23. 

Q,.  17.  By  whom  is  the  redemption  purchased  by  Christ 
effectually  applied] 

A.  [By  his  Holy  Spirit,]  Tit.  iii.  5,  6. 

€1.  18.  Why  is  the  application  of  redemption  ascribed  to 
the  [Spirit  ?] 

A.  To  show  that  each  of  the  three  persons,  in  the  ador- 
able Trinity,  is  equally  hearty  and  cordial  in  the  work  of 
man's  redemption ;  the  Father  in  ordaining,  the  Son  in 
purchasing,  and  the  Spirit  in  applying  it,  John  vi.  57,  63. 

Q,.  19.  Why  is  the  Spirit,  in  this  work,  called  the  [Holy 
Spirit  ?] 

A.  Because,  as  he  is  essentially  holy,  Ps.  li.  II;  so  he  is 
holy  in  all  his  works  and  operations,  Rom.  xv.  16. 

Q,.  20.  Why  is  redemption  said  to  be  applied  by  the  Spirit 
of  Christ,  or  [His]  Holy  Spirit) 

A.  Because  the  Spirit  is  sent  for  this  work  more  imme- 
diately by  Christ,  and  through  his  mediation,  John  xiv.  16, 
as  the  leading  fruit  of  his  purchase,  John  xiv.  7. 

Q,.  21.  What  is  the  difference  between  the  purchase  of 
redemption  and  the  application  of  it] 

A.  The  purchase  of  redemption  is  a  work  done  without 
us,  Isa.  Ixiii.  3 ;  but  the  application  of  it  takes  place  within 
us,  Rom.  viii.  26. 

Q,.  22.  To  whom  is  redemption  effectually  applied  by 
the  Spirit  ] 


164  OF  UNION  WITH   CHRIST 

A.  "  To  all  those  for  whom  Christ  has  purchased  it," 
John  X.  15,  16,*  and  to  none  else. 

Q,.  23.  "  Can  they  who  have  never  heard  the  gospel,  and 
so  know  not  Jesus  Christ,  nor  believe  in  him,  be  saved 
by  their  hving  according  to  the  light  of  nature]" 

A.  "  They — cannot  be  saved,  John  viii.  24,  be  they  ever 
so  diligent  to  frame  their  lives  according  to  the  light  of 
nature,  1  Cor.  i.  20,  21,  or  the  laws  of  that  religion  which 
they  profess,  John  iv.  22 ;  neither  is  there  salvation  in  any 
other  but  in  Christ  alone.  Acts  iv.  12,  who  is  the  Saviour 
only  of  his  body  the  Church,  Eph.  v.  23."t 

Q,.  24.  What  means  does  the  Spirit  make  use  of  in  the 
application  of  redemption  ? 

A.  The  Spirit  of  God  makes  use  of  the  reading,  2  Tim.  iii. 
15,  16,  but  especially  the  preaching  of  the  word,  for  this  end, 
Rom.  X.  17. 

Q,.  25.  Are  these  means  of  themselves  effectuaH 

A.  Not  without  the  power  and  efficacy  of  the  Spirit 
accompanying  them,  1  Thess.  i.  5. 

Q,.  26.  What  is  incumbent  on  us,  in  way  of  duty,  that 
the  redemption,  purchased  by  Christ,  may  be  effectually 
applied  to  us  1 

A.  To  search  for  the  knowledge  of  Christ  as  for  hid 
treasure,  Prov.  ii.  4,  and  to  pray  for  the  Spirit  to  testify 
of  Christ,  John  xv.  26,  in  the  faith  of  his  own  promise : 
"  He  shall  glorify  me ;  for  he  shall  receive  of  mine,  and 
shall  show  it  unto  you,"  chap.  xvi.  14. 


Quest.  30.  Hoiv  does  the  Spirit  apply  to  us  the  re- 
demption purchased  by  Christ  1 

Ans.  The  Spirit  applies  to  us  the  redemption  purchased 
by  Christ,  by  working  faith  in  us,  and  thereby  uniting  us 
to  Christ,  in  our  effectual  calling. 

Q,.  1.  What  is  the  special  work  of  the  Spirit  in  the  ap- 
plication of  redemption  ] 

A.  It  is  the  [uniting  us  to  Christ,']  Rom.  viii.  9,  11. 

Q,,  2.  Can  we  have  no  share  in  the  redemption  pur- 
chased by  Christ,  without  union  to  his  person  ] 

A.  No ;  because  all  purchased  blessings  are  lodged  in 
his  person,  John  iii.  35,  and  go  along  with  it,  1  John  v.  12. 

Q,.  3.  What  is  it  to  be  united,  to  his  person  ? 

A.  It  is  to  be  joined  to,  or  made  one  with  him,  1  Cor. 
vi.  17. 

*  Larger  Catechism,  Q.  59.  t  Larger  Catechism,  Q.  6Cl 


OF  UNION  WITH   CHRIST.  165 

Q,.  4.  Is  it  then  a  personal  union  1 

A.  No ;  it  is  indeed  a  union  of  persons,  but  not  a  per- 
sonal union  :  believers  make  not  one  person  with  Christ, 
but  one  body  mystical,  of  which  he  is  the  head,  1  Cor.  xii. 
12,  27. 

Q,.  5.  How  can  we  be  united  to  Christ,  seeing  he  is  in 
heaven,  and  we  on  earth  ? 

A.  Although  the  human  nature  of  Christ  be  in  heaven, 
yet  his  person  is  every  where,  Matt,  xxviii.  20. 

Q,.  6.  Where  can  he  be  found  on  earth,  in  order  to  our 
being  united  to  him  1 

A.  In  the  word,  which  is  nigh  to  us,  and  Christ  in  it, 
Rom.  X.  8,  9. 

Q.  7.  By  what  means  are  we  united  to  Christ  as  brought 
nigh  in  the  word  7 

A.  By  means  of  [faith^  or  believing,  Eph.  iii.  17:  "  That 
Christ  may  dwell  in  your  hearts  by  faith." 

Q..  8.  Is  it  the  indispensable  duty  of  all  who  hear  the 
word,  to  believe  on  Christ,  or  come  to  him  by  faith  I 

A.  It  certainly  is ;  for,  "  This  is  his  commandment,  that 
we  should  believe  on  the  name  of  his  Son  Jesus  Christ," 
1  John  iii.  23. 

Q,.  9.  Are  any  that  hear  the  word  able  to  believe  of 
themselves  ? 

A.  No ;  faith  is  "  not  of  ourselves,  it  is  the  gift  of  God," 
Eph.  ii.  8. 

Q,.  10.  How  then  come  we  by  faith] 

A.  By  the  Spirit's  [working]  it  \in  w5;]  and  therefore 
called  the  Spirit  of  faith,  2  Cor.  iv.  13,  because  he  is  the 
principal  and  efficient  cause  of  it. 

Qi.  11.  Why  can  no  less  a  worker  than  the  Spirit  of  God 
produce  this  faith  1 

A.  Because  it  is  a  work  that  requires  almighty  power, 
even  the  same  power  which  was  wrought  in  Christ,  ivhen 
he  was  raised  from  the  dead,  Eph.  i.  19,  20. 

Q..  12.  What  is  the  eiid,  or  design,  of  the  Spirit  in  work- 
ing faith  in  us  1 

A.  It  is  the  [uniting  us  to  Christ,]  Eph.  iii.  17. 

Q,.  13.  To  whom  are  sinners  united  before  union  with 
Christ  ] 

A.  To  tlie  first  Adam,  Rom.  v.  12. 

Q,.  14.  By  what  bond  are  they  united  to  the  f,rst  Adam? 

A.  By  the  bond  of  the  covenant  of  ivorks,  by  which 
Adam.,  who  was  the  natural  root  of  his  posterity,  became 
their  moral  root  also,  bearing  them  as  their  representative 
in  that  covenant,  Rom.  v.  19. 

Q..  15.  How  is  this  union  dissolved  1 

A.  By  being  "  married  to  another,  even  to  him  who  is 
raised  from  the  dead,"  Rom.  vii.  4. 


16Q  OF   UNION   WITH   CHRIST. 

Q,.  16.  Is  Christ  united  to  us  before  we  become  united 
to  him  ] 

A.  The  union  is  mutual,  but  it  begins  Ji?'st  on  his  side, 
1  John  iv.  19. 

Q,.  17.  How  does  it  he^in  first  on  his  side  ] 

A.  By  unition,  which  is  before  union. 

Q.  18.  What  do  you  understand  by  unition? 

A.  It  is  the  Spirit  of  Christ  uniting  himself  first  to  us, 
according  to  the  promise,  "I  will  put  my  Spirit  within 
you,"  Ezek.  xxxvi.  27. 

Q.  19.  How  does  the  Spirit  of  Christ  unite  himself  first 
to  us] 

A.  By  coming-  into  the  soul,  at  the  happy  moment  ap- 
pointed for  the  spiritual  marriage  with  Christ,  and  quick- 
ening it,  so  that  it  is  no  more  morally  dead,  but  alive,  having 
new  spiritual  powers  put  into  it,  Eph.  ii.  5:  "  Even  when 
we  were  dead  in  sins,  he  hath  quickened  us." 

Q,.  20.  Is  the  Spirit  of  Christ,  upon  his  first  entrance, 
actively  or  passively  received? 

A.  The  soul,  morally  dead  in  sin,  can  be  no  more  than 
a  mere  passive  recipient,  Ezek.  xxxvii.  14:  "And  shall 
put  my  Spirit  in  you,  and  ye  shall  live." 

Q,.  21.  What  is  the  immediate  effect  of  quickening  the 
dead  soul,  by  the  Spirit  of  Christ  passively  received? 

A.  The  immediate  effect  of  it  is  actual  believing :  Christ 
being  come  in  by  his  Spirit,  the  dead  soul  is  thereby  quick- 
ened, and  the  immediate  effect  of  this  is,  the  embracing 
him  by  faith,  by  which  the  union  is  completed,  Jolm  v.  25. 

Gl.  22.  What  are  the  nature  and  properties  of  this  union  7 

A.  It  is  a  spiritual,  mysterious,  real,  intimate,  and  indis- 
soluble union. 

Q,.  23.  In  what  respect  is  it  a  spiritual  union  ? 

A.  In  as  much  as  the  one  Spirit  of  God  dwells  in  the 
head  and  in  the  members,  Rom.  viii.  9. 

Q.  24.  Why  is  it  called  mystical,  or  mysterious?  Eph. 
V.  32. 

A.  Because  it  is  full  of  mysteries;  Christ  tn  the  believer, 
John  xvii.  23  ;  living  in  him,  Gal.  ii.  20  ;  walJdng  in  him,  2 
Cor.  vi.  16;  and  the  believer  dwelling  in  God,  1  John  iv. 
16;  putting  on  Christ,  Gal.  iii.  27:  "eating  his  flesh,  and 
drinking  his  blood,"  John  vi.  56. 

Q,.  2.5.  Why  is  it  called  a  real  union  1 

A.  Because  believers  are  as  really  united  to  Christ,  as 
the  members  of  the  natural  body  are  to  their  head ;  "  For 
we  are  members  of  his  body,  of  his  flesh,  and  of  his  bones," 
Eph.  V.  30. 

Q„  26.  How  intimate  is  this  union? 

A.  It  is  so  intimate,  that  believers  are  said  to  be  one  in 
the  Father  and  the  Son,  as  the  Father  is  in  Christ,  and 


OP  UNION   WITH   CHRIST.  167 

Christ  in  the  Father,  John  xvii.  21:  "  That  they  all  may  be 
one,  as  thou,  Father,  art  in  me,  and  I  in  thee ;  that  they 
also  may  be  one  in  us." 

Q.  27.  Can  this  union  ever  be  dissolved  ? 

A.  By  no  means :  "  Neither  death,  nor  life,  &c.,  shall  be 
able  to  separate  us  from  the  love  of  God  which  is  in  Christ 
Jesus  our  Lord,"  Rom.  viii.  38,  39. 

Q,.  28.  Is  it  a  legal  union  that  is  between  Christ  and 
believers'? 

A.  Though  not  a  mere  legal  union,  yet  it  is  a  union 
sustained  in  lavj,  in  so  far,  as  that  upon  the  union  taking 
place,  what  Christ  did  and  suffered  for  them,  is  reckoned 
in  law  as  if  they  had  done  and  suffered  it  themselves : 
hence  they  are  said  to  be  crucijied  with  Christ,  Gal.  ii.  20  ; 
to  be  buried  with  him,  Col.  ii.  12 ;  and  to  be  raised  up  to- 
g-ether, Eph.  ii.  6. 

d.  29.  What  are  the  bonds  of  this  union. 

A.  The  Spirit  on  Christ's  part,  1  John  iii.  24,  and  faith 
on  ours,  Eph.  iii.  7. 

Q,.  30.  Is  it  the  Spirit  on  Christ's  part,  or  faith  on  ours, 
that  unites  the  sinner  to  Christ  1 

A.  They  both  concur  in  their  order:  Christ  Jit'st  ap- 
prehends the  sinner  by  his  Spirit,  1  Cor.  xii.  13;  and  the 
sinner  thus  apprehended,  apprehends  Christ  by  faith,  Phil, 
iii.  12. 

Q.  31.  How  may  persons  know  if  they  are  apprehended 
of  Christ  ? 

A.  If  he  has  engaged  their  love  and  esteem,  and  dis- 
solved the  regard  they  had  to  other  things  that  came  in 
competition  with  him,  1  Pet.  ii.  7. 

Q.  32.  Are  the  bonds  of  this  union  inviolable? 

A.  Yes ;  "  I  give  unto  them,"  says  Christ,  "  eternal  life, 
and  they  shall  never  perish  ;  neither  shall  any  pluck  them 
out  of  my  hand,"  John  x.  28. 

Q,.  33.  What  makes  the  Spirit  an  inviolable  bond  of 
union  ] 

A.  Because  he  never  departs  from  that  soul  into  which 
he  enters,  but  abides  there  for  ever,  John  xiv.  16. 

Q..  34.  How  can  faith  be  an  inviolable  bond  of  union, 
when  it  is  subject  to  failing? 

A.  Although  the  actings  of  faith  may  sometimes  fail,  yet 
neither  the  habit  nor  the  exercise  ever  shall,  in  time  of 
need,  and  that  because  of  the  prevalency  of  Christ's  inter- 
cession, Luke  xxii.  32 :  "I  have  prayed  for  thee,  that  thy 
faith  fail  not." 

Q.  35.  Are  the  bodies  of  the  saints  united  to  Christ,  at 
the  same  time  that  their  souls  are  1 

A.  Yes ;  their  bodies  are  made  "  members  of  Christ, 
and  temples  of  the  Holy  Ghost  which  is  in  them,"  1  Cor. 
vi.  15,  19. 


168  OP  EFFECTUAL  CALLING. 

Q,.  36.  Whether  is  it  sinners  or  saints,  that  are  united  to 
Christ? 

A.  In  the  very  moment  of  the  union,  sinners  are  made 
saints,  1  Cor.  vi.  11.        J 

Q,  37.  To  what  is  this^ union  compared  in  scripture] 

A.  To  the  union  hetween  husband  and  wife,  Rom.  vii. 
4 ;  head  and  irieji^dfs,  Col.  i.  18 ;  root  and  branches,  John 
XV.  5;  foundatiorrand  superstructure,  1  Pet.  ii.  5,  6. 

Q,.  38.  What  are  believers  entitled  to  by  their  union  with 
Christ  ] 

A.  To  himself,  and  all  the  blessings  of  his  purchase,  1 
Cor.  iii.  22,  23. 

Q,.  39.  When  does  the  Spirit  work  faith  in  us,  and  there- 
by unite  us  to  Christ  1 

A.  He  does  it  [in  our  effectual  calling,]  1  Cor.  i.  9.* 

Q,.  40.  What  improvement  ought  both  saints  and  sinners 
to  make  of  the  doctrine  of  union  with  Christ  ? 

A.  Saints  ought  to  evidence  that  Christ  is  in  them,  by 
endeavouring  that  his  image  shine  forth  in  their  conversa- 
tion, studying  to  "  walk  worthy  of  the  Lord  unto  all  pleas- 
ing," Col.  i.  10 ;  and  Sinners  ought  to  seek  after  this  happy 
relation  to  Christ,  while  he  is  yet  standing'  at  their  door 
and  knocMng,  Rev.  iii.  20  ;  and  while  the  gates  of  the  city 
of  refuge  are  not  yet  closed,  Zech.  ix.  12. 


Quest.  31.  What  is  effectual  calling  7 

Ans.  Effectual  calling  is  the  work  of  God's  Spirit, 
whereby,  convincing  us  of  our  sin  and  misery,  enlight- 
ening our  minds  in  the  knowledge  of  Christ,  and  renew- 
ing our  wills,  he  doth  persuade  and  enable  us  to  embrace 
Jesus  Christ,  freely  offered  to  us  in  the  gospel. 

Q.  1.  Why  is  effectual  calling  termed  a  [ivor'k?~\ 
A.  Because  it  is  effected  by  various  operations  or  work- 
ings of  the  Spirit  of  God  upon  the  soul,  therefore  called 
"  the  seven  Spirits  which  are  before  his  throne,"  Rev.  i.  4. 
a.  2.  Why  is  it  called  a  work  of  [God's  Spirit?] 
A.  Because  it  relates  to  the  application  of  redemption, 
which  is  the  special  work  of  God's  Spirit,  John  xvi.  14 : — 
"  He,"  says  Christ  of  the  Spirit,  "  shall  receive  of  mine, 
and  shall  show  it  unto  you." 

Q,.  3.  How  many  fold  is  the  divine  [calling  ?] 
A.  Twofold:  outward,  by  the  word;  and  inward,  by 
the  Spirit. 

*  Larger  Catechism,  Q.  66. 


OF   EFFECTUAL    CALLING.  169 

Q,.  4.  What  is  the  outward  call  by  the  word  ? 

A.  It  is  the  free  and  unlimited  invitation  given,  in  the 
dispensation  of  the  gospel,  to  all  the  hearers  of  it,  to  re- 
ceive Christ,  and  salvation  with  him,  Isa.  Iv.  1.  Rev. 
xxii.  17. 

d.  5.  What  is  the  inward  call  by  the  Spirit ") 

A.  It  is  the  Spirit's  accompanying  the  outward  call  with 
power  and  efficacy  upon  the  soul,  John  vi.  45. 

Q,.  6.  Which  of  these  is  [effectual]  in  bringing  sinners 
to  Christ] 

A.  The  inward  call,  by  the  Spirit :  "  for  it  is  the  Spirit 
that  quickeneth,"  John  vi.  63;  the  outward  call,  by  the 
word,  is  of  itself  ineffectual ;  "  for  many  are  called,  but 
few  are  chosen,"  Matt.  xxii.  14. 

Q,.  7.  What  is  meant  hy  few  being  chosen? 

A.  That  few  are  determined  effectually  to  embrace  the 
call ;  and  therefore  termed  a  little  Jlock,  Luke  xxii.  32. 

Q,.  8.  What  is  the  main  or  leading  work  of  the  Spirit  in 
effectual  calling] 

A.  It  is  that  by  which  {he  doth  persuade  and  enable  us  to 
embrace  Jesus  Chi-ist  freely  offered  to  us  in  the  gospel,] 
Phil.  ii.  13. 

Q,.  9.  What  is  it  to  [embrace]  Christ? 

A.  It  is,  like  Simeon,  to  clasp  him  in  the  arms  of  faith, 
with  complacency  and  delight,  Luke  ii.  28. 

Q,.  10.   Where  is  it  that  faith  embraces  him? 

A.  In  the  promises  of  the  gospel,  Heb.  xi.  13. 

Q.  11.  What  is  the  [gospel?] 

A.  It  is  good  news,  or  glad  tidings  of  life  and  salvation 
to  lost  sinners  of  mankind,  through  a  "  Saviour,  who  is 
Christ  the  Lord,"  Luke  ii.  10,  11. 

Q,.  12.  What  warrant  has  faith  to  embrace  him  in  the 
promise  of  the  gospel  ] 

A.  His  FatheVs  gift,  John  iii.  16,  and  his  own  offer  of 
himself  in  it,  Isa.  xlv.  22. 

Q.  13.  Can  there  be  an  embracing,  or  receiving,  without 
a  previous  giving  1 

A.  "A  man  can  receive"  [margin,  take  unto  himself] 
"  nothing,  except  it  be  given  him  from  heaven,"  John  iii.  27, 

Q,.  14.  What  is  the  faith  of  the  gospel  offer? 

A.  It  is  a  believing  that  Jesus  Christ,  with  his  righteous- 
ness, and  all  his  salvation  is,  by  himself  offered  to  sinners, 
and  to  each  of  them  in  particular,  Prov.  viii.  4.  John  vii.  37. 

Q,.  15.  When  is  the  word  of  the  gospel-offer  savingly 
believed  1 

A.  When  it  is  powerfully  applied  by  the  Holy  Spirit  to 
the  soul  in  particular,  as  the  ivord  and  voice  of  Christ  him' 
self,  and  not  of  men,  1  Thess.  i.  5,  and  ii.  13. 

d.  16.  How  can  we  believe  it  is  the  voice  of  Christ  him' 

Part  I.— 15 


170  OF  EFFECTUAL  CALLING. 

fielf  in  the  offer,  when  Christ  is  now  in  heaven,  and  we 
hear  no  voice  from  thence  7 

A.  The  voice  of  Christ  in  his  written  word,  is  more  sure 
than  a  voice  from  heaven  itself,  2  Pet.  i.  18,  19;  and  it  is 
this  voice  of  Christ  in  the  word,  that  is  the  stated  ground 
of  faith,  Rom.  i.  16,  17. 

Q,,  17.  How  is  Christ  offered  in  the  gospel? 

A.  [Freely,']  as  well  as  fully,  Rev.  xxii.  17. 

Q,.  18.  To  whom  is  he  offered'? 

A.  [  To  us]  sinners  of  mankind,  as  such,  Prov.  viii.  4. 

Q,.  19.  Have  we  any  natural  inclination  to  embrace  the 
gospel-offer  ? 

A.  No:  the  Spirit  [doth persuade']  us  to  it,  2  Cor.  v.  11. 

Q,.  20.  Will  moral  suasion,  or  arguments  taken  from  the 
promises  and  threatenings  of  the  word,  persuade  any  to 
embrace  Christ  ? 

A.  No :  the  enticing-  words  of  man's  wisdom  will  not  do  ; 
nothing  less  is  sufficient,  than  the  demonstration  of  the 
Spirit,  that  so  our  faith  may  not  "  stand  in  the  wisdom  of 
men,  but  in  the  power  of  God,"  1  Cor.  ii.  4,  5. 

Q.  21.  Have  we  any  ability  of  our  own  to  believe  in 
Christ,  or  to  embrace  him  ? 

A.  No :  the  Spirit  of  faith  [doth  enable  us]  to  do  it,  2 
Cor.  iv.  13. 

Q,.  22.  By  what  means  does  the  Spirit  persuade  and 
enable  us  to  embrace  Christ? 

A.  By  [convincing  us  of  our  sin  and  misery,  enlightening 
our  minds  in  the  knovjledge  of  Christ,  and  renevnng  our 
wills.] 

Q,,  23.  What  is  the  object  of  the  [convincing]  work  of 
the  Spirit;  or  of  what  does  he  convince  us? 

A.  [Of  our  sin  and  misery,]  Acts  ii.  37. 

Q.  24.  Of  what  [sin]  does  the  Spirit  convince  us  ? 

A.  Both  of  original  and  actual  sin,  Mark  vii.  21,  partic- 
ularly of  unbelief,  John  xvi.  9. 

Q,.  25.  Of  what  [misery]  does  he  convince  us  ? 

A.  Of  the  misery  of  losing  communion  with  God,  2  Cor. 
vi.  14,  15;  and  being  under  his  wrath  and  curse,  in  time, 
and  through  eternity,  Isa.  xxxiii.  14. 

Q,.  26.  How  does  the  Spirit  convince  us  of  sin  and 
misery  ? 

A.  By  the  law,  Rom.  iii.  20 :  "By  the  law  is  the  know- 
ledge of  sin." 

Gl.  27.  What  knowledge  of  sin  have  we  by  the  law  ? 

A.  By  the  precept  of  the  law,  we  have  the  knowledge  of 
the  evil  nature  of  sin,  Rom.  vii.  7,  and  by  the  threatening, 
the  knowledge  of  the  guilt  and  desert  of  it,  Gal.  iii.  10. 

Q,.  28.  In  what  capacity  does  the  Spirit  convince  us  of 
sin  by  the  law  ? 

A.  As  a  spirit  of  bondage  working /ear,  Rom.  viii.  15, 


OF   EFFECTUAL   CALLING.  171 

Q,.  29.  Have  all  had  an  equal  measure  of  this  kind  of 
conviction,  who  have  been  persuaded  to  embrace  Christ  1: 

A.  No ;  some  have  had  more,  and  some  less,  as  in  the 
instances  of  Paul  and  Lydia,  Acts  ix.  6,  9,  compared  with 
chap.  xvi.  14. 

Q,.  30.  What  measure  of  conviction  by  the  law,  is  requi- 
site for  such  as  are  come  to  full  ripeness  of  age .? 

A.  Such  a  measure  as  to  let  them  see,  that  they  are  sin- 
ners by  nature,  both  in  heart  and  life  ;  that  they  are  lost 
and  undone  under  the  curse  of  the  law,  and  wrath  of 
God ;  and  that  they  are  utterly  incapable  of  recovering 
themselves,  as  being  legally  and  spiritually  dead,  Rom. 
vii.  9. 

Q.  31.  Why  is  such  a  measure  as  this,  of  legal  convic- 
tion, requisite  in  the  adult  1 

A.  Because,  otherwise,  they  would  never  see  the  need 
they  stand  in  of  Christ  as  a  Saviour,  either  from  sin 
or  wrath.  Matt.  ix.  12,  13. 

Qi.  32.  Is  this  measure  of  conviction  necessary  as  a 
condition  of  our  welcome  to  Christ,  or  as  a  qualijication 
Jitting  us  to  believe  on  him  } 

A.  No ;  but  merely  as  a  motive,  to  excite  us  to  make 
use  of  our  privilege  of  free  access  to  him,  Hos.  xiv.  1 :  "  O 
Israel,  return  unto  the  Lord  thy  God ;  for  thou  hast  fallen 
by  thine  iniquity." 

Q..  33.  Have  not  some  been  under  deep  legal  convic- 
tions, and  yet  never  effectually  called  ] 

A.  Yes ;  Judas  went  to  hell  under  a  load  of  this. kind  of 
conviction.  Matt,  xxvii.  3 — 5. 

Q,.  34.  Is  not  the  [^enlightening  our  minds  in  the  knowledge 
of  Christ,]  a  mean  of  persuading  and  enabling  us  to  em- 
brace him  1 

A.  Yes ;  for,  "  how  can  they  believe  in  him  of  w^hom 
they  have  not  heard  1"  Rom,  x.  14. 

Q,.  35.  What  is  the  subject  of  the  Spirit's  [enlightening  ?] 

A.  [Our  minds]  or  understandings,  which  are  the  eyes 
of  the  soul,  Eph.  i.  18  :  "  The  eyes  of  your  understanding 
being  enlightened,"  &c. 

Ci."36.  What  is  the  object  of  this  enlightening,  or  in  what 
are  we  enlightened'? 

A.  It  is  [m  the  knoivledge  of  Chi'ist,]  Phil.  iii.  8. 

Q..  37.  Who  is  the  author  of  saving  illumination  in  the 
knowledge  of  Christ] 

A.  The  Holy  Spirit,  who  is  therefore  called,  "the  Spirit 
of  wisdom  and  revelation  in  the  knowledge  of  him,"  Eph. 
i.  17. 

a.  38.  In  what  condition  is  the  mind,  before  it  is  enlight- 
ened by  the  Spirit  ] 

A.  In  gross  darkness  and  ignorance,  as  to  the  "  things 
of  the  Spirit  of  God,"  1  Cor.  ii^  14.  Eph.  v.  8. 


172  OF  EFFECTUAL  CALLING. 

Q.  39.  What  is  it  in  Christ  that  the  Spirit  enhghtens  the 
mind  in  the  knowledge  of? 

A.  In  the  knowledge  of  his  person,  righteousness,  offi- 
ces, fulness,  &c.  John  xv.  26,  says  Christ  of  the  Spirit, 
"  He  shall  testify  of  me." 

Q..  40.  What  are  the  distinguishing  properties  of  saving 
illumination  ] 

A.  It  is  of  an  humbling.  Job.  xlii.  5,  6,  sanctifying,  John 
xvii.  17,  transforming,  2  Cor.  iii.  18,  and  growing  nature, 
Hos.  vi.  3. 

Q,.  41.  What  is  the  necessity  of  this  illumination,  in 
order  to  the  embracing  of  Christ  ? 

A.  Because,  without  it,  there  can  be  no  discerning  of 
his  matchless  excellency,  inexhaustible  sufficiency,  and 
universal  suitableness,  the  saving  knowledge  of  which  is 
necessary  to  the  comfortable  embracing  of  him,  Ps.  ix. 
10 :  "  They  that  know  thy  name,  will  put  their  trust  in 
thee." 

Q,.  42.  By  wiiat  means  does  the  Spirit  enlighten  the 
mind  in  the  knowledge  of  Christ  1 

A.  By  means  of  the  gospel,  Rom.  x.  17. 

Q..  43.  Does  not  the  [renewing  nur  ivills]  accompany  the 
illumination  of  our  minds  1 

A.  Yes;  when  "the  Lord  shall  send  the  rod  of  his 
strength  out  of  Zion,"  there  shall  be  a  "  willing  people  in 
the  day  of  his  power,"  Ps.  ex.  2,  3. 

Q,.  44.  In  what  co7isists  the  renovation  of  the  ivill? 

A.  In  working  in  it  a  new  inclination  or  propensity  to 
good,  and  a  fixed  aversion  to  w^hatever  is  evil,  Ezek. 
xxxvi.  26. 

Q,.  45.  Does  the  Spirit,  in  the  renovation  of  the  will,  use 
any  violence  or  compulsion  ? 

A.  No ;  he  makes  us  ivilling  in  the  day  of  his  power, 
Ps.  ex.  3. 

Q,.  46.  What  is  the  natural  dispomtion  of  the  loill  before 
it  is  renewed '? 

A.  It  is  wicked  and  rebellious,  full  of  enmity  against 
Christ,  and  the  way  of  salvation  through  him,  John  v.  40. 

Q,.  47.  Can  any  man  change,  or  renew,  his  own  will? 

A.  No  more  than  the  "  Ethiopian  can  change  his  skin, 
or  the  leopard  his  spots,"  Jer.  xiii.  23. 

Q,.  48.  What  necessity  is  there  for  renewing  the  ivill,  in 
order  to  the  embracing  of  Christ? 

A.  Because  till  this  be  done,  the  natural  ill  ivill  that  is  in 
sinners  against  Christ,  in  all  his  offices,  will  be  retained,  2 
Cor.  V.  17. 

Q,.  49.  In  what  appears  the  ill  will  which  sinners  bear  to 
Christ  as  a  Prophet  ? 

A.  In  the  conceit  of  their  own  wisdom,  Prov.  i.  22,  and 
slighting  the  means  of  instruction,  chap.  xxvi.  12. 


OF   BENEFITS   IN  THIS   LIFE.  173 

Q,.  50.  How  do  they  manifest  their  aversion  to  him  as  a 
Priest  ? 

A.  "  In  going  about  to  establish  their  own  righteous- 
ness, and  refusing  to  submit  themselves  unto  the  right- 
eousness of  God,"  Rom.  x.  3. 

Q.  51.  How  do  they  manifest  their  opposition  to  him  as 
a  King  ? 

A.  In  their  hatred  of  holiness,  love  to  sin,  and  saying, 
in  fact,  concerning  him,  "  We  will  not  have  this  man  to 
reign  over  us,"  Luke  xix.  14. 

S.  52.  Who  are  the  only  persons  that  are  effectually 
called  ] 

A.  All  the  elect,  and  they  only.  Acts  xiii.  48 :  "  As  many 
as  were  ordained  to  eternal  life,  believed."  * 

d.  53.  What  may  we  learn  from  the  doctrine  of  effectual 
caUing  1 

A.  That  "  the  gifts  and  calling  of  God  are  without  re- 
pentance," Rom.  xi.  29 ;  that  "  all  things  work  together  for 
good — to  them  that  are  the  called  according  to  his  pur- 
pose," Rom.  viii.  28 ;  and  that  it  is  our  duty  to  "  walk 
worthy  of  God,  who  hath  called  us  unto  his  kingdom  and 
glory,"  1  Thess.  ii.  12. 


Quest.  32.  What  benefits  do  they  that  are  effectually 
called  partake  of  in  this  life  1 

Ans.  They  that  are  effectually  called,  do,  in  this  life, 
partake  of  justification,  adoption,  sanctification,  and  the 
several  benefits  which,  in  this  life,  do  either  accompany  or 
flow  from  them. 

Q,.  1.  "  What  special  [benefits]  do  the  members  of  the 
invisible  church  (or  such  as  are  effectually  called,)  enjoy 
by  Christ]" 

A.  They  "enjoy  union  and  communion  with  him,  in 
grace  and  glory,  Eph.  ii.  5,  6."  f 

Q,.  2.  "  What  is  the  communion  in  grace,  which  the 
meml^ers  of  the  invisible  church  have  with  Christ  V 

A.  It  "  is  their  partaking  of  the  virtue  of  his  mediation, 
in  their  justification,  adoption,  sanctification,  and  what- 
ever else  in  this  life  manifests  their  union  with  him,  1  Cor. 
i.  30."  I 

Q,.  3.  How  are  all  these  benefits  connected  with  effectual 
calling  1 

*  Larger  Catechism,  Quest.  68.     t  Ibid,  Quest.  65.    t  Ibid,  Quest.  69. 

15* 


174  OF   BENEFITS    IN   THIS   LIFE. 

A.  By  a  connexion  established  in  the  eternal  purpose 
and  counsel  of  God,  in  which  all  these  blessings  or  bene- 
fits are  sweetly  linked  together,  Rom.  viii.  30:  "Whom 
he  did  predestinate,  them  he  also  called ;  and  whom  he 
called,  them  he  also  justified ;  and  whom  he  justified,  them 
he  also  glorified." 

Q,.  4.  What  is  the  connexion  between  effectual  calling- 
and  justification  ? 

A.  In  effectual  calling,  sinners,  being  united  to  Christ 
by  faith,  have  thereby  communion  with  him  in  his  right- 
eousness, for  justification,  Phil.  iii.  9, 

Q,.  5.  How  is  adoption  connected  with  effectual  calling  1 

A.  In  virtue  of  the  union  which  takes  place  in  effectual 
calling,  believers  stand  related  to  Christ,  as  having  a  neiu 
kind  of  interest  in  God  as  his  Father ;  and  consequently 
their  Father  in  him,  according  to  John  xx.  17:  "I  ascend 
to  my  Father,  and  your  Father  ;^'  and  Eph.  i.  3  :  "  Blessed 
be  the  God  and  Father  of  our  Lord  Jesus  Christ." 

Q,.  6.  What  is  the  blessed  effect  of  this  new  kind  of  inte- 
rest, which  Christ,  as  the  head  of  the  body,  has  in  God  as 
his  Father  ? 

A.  That,  by  the  Spirit  of  adoption,  we  may  call  God  our 
Father,  in  the  right  of  Jesus  Christ,  our  elder  brother,^ 
Rom.  viii.  15:  "Ye  have  received  the  Spirit  of  adoption, 
whereby  we  cry,  Abba,  Father." 

Q,.  7.  How  is  effectual  calling  connected  with  sanctifica- 
Hon  ? 

A.  In  virtue  of  the  union,  which  takes  place  in  effectual 
calling,  believers  are  related  to  Christ  as  the  Lord  their 
strength,  their  quickening,  and  influencing  head,  "  who  of 
God  is  made  unto  them — sanctification,"  1  Cor.  i.  30. 

Q,.  8.  What  is  the  connexion  between  effectual  calling 
and  a  blessed  death  ? 

A.  In  effectual  calling,  believers  are  united  to  Christ,  by 
a  union  that  cannot  be  dissolved  by  death,  Rom.  viii. 
38,  39. 

Q,.  9.  What  is  the  connexion  between  effectual  calling 
and  a  happij  resurrection  ? 

A.  In  effectual  calling,  sinners  are  united  to  Christ,  as  a 
living  and  exalted  head,  and  therefore  their  happy  resur- 
rection is  absolutely  secured  in  him,  because  he  is  "  risen 
from  the  dead,  and  become  the  first  fruits  of  them  that 
slept,"  1  Cor.  XV.  20. 

Q,.  10.  What  improvement  should  v/e  make  of  the  sweet 
connexion  that  is  between  all  these  benefits  of  which  the 
effectually  called  are  partakers  1 

A.  We  ought,  through  grace,  in  the  use  of  all  the  means 
and  ordinances  of  God's  appointment,  to  give  all  diligence 
to  make  our  calling  and  election  sure ;  that  having  the 
knowledge  of  our  justification,  and  adoption,  by  our  sane- 


OF  JUSTIFICATION.  175 

tification,  we  may  have  the  comfortable  prospect  of  a 
happy  death,  and  glorious  resmTection,  2  Pet.  i.  iO,  11. 


Quest.  33.   What  is  justification  ?         , 
Ans.  Justification  is  an  act  of  God's  free  grace ;   where- 
in he  pardons  all  our  sins,  and  accepts  us  as  righteous  in 
his  sight,  only  for  the  righteousness  of  Christ,  imputed  to 
ns,  and  received  by  faith  alone. 

Q,.  1.  From  whence  is  the  word  [justification]  bor- 
rowed 1 

A.  Being  a  law-icord,  it  is  borrowed  from  courts  of  jus- 
tice among  men,  when  a  person  arraigned  is  pronounced 
7'ighteous,  and,  in  court,  openly  absolved  / 

d.  2.  How  does  it  appear,  that  justification  denotes  an 
act  of  jurisdiction,  and  not  an  imcard  change  upon  the 
soull 

A.  From  its  being  opposed  to  condemnation,  which  all 
own  to  consist,  not  in  the  infusing-  of  wickedness  into  a 
person,  but  in  passing  sentence  upon  him,  according  to 
the  demerit  of  his  crime,  Ps.  cix.  7. 

Q,.  3.  What  is  it,  then,  to  justify  a  person  1 

A.  It  is  not  to  make  him  righteous,  but  to  declare  him  to 
be  so,  upon  a  legal  ground,  and  trial  of  a  judge,  Isa.  xliii. 
9,  26. 

Q.  4.  Who  is  the  author  or  efficient  cause,  of  our  justifi- 
cation ? 

A.  It  is  God  himself;  for,  it  is  God  that  justijieth,  Rom. 
viii.  33. 

d.  5.  Is  it  God  essentially,  or  personally  considered  1 

A.  God  essentially  considered,  in  the  person  of  the  Fa- 
ther, is  the  justijier,  in  respect  of  judiciary  power  and  au- 
thority, Rom.  iii.  26 ;  and  our  Lord  Jesus  Christ,  in  respect 
of  the  dispensation,  or  exercise  of  that  power,  Acts  v.  31. 

Q..  6.  In  what  respect  is  the  Spirit  said  to  justify  ?  1  Cor. 
vi.  11. 

A.  As  the  applier  of  the  blood  or  righteousness  of  Christ, 
by  which  we  are  justified,  Tit.  iii.  5. 

Q..  7.  In  what  state  is  a  sinner  before  justification? 

A.  In  a  state  of  sin  and  guilt,  Rom.  iii.  9,  and,  conse- 
quently, in  a  state  of  wrath  and  condemnation.  Gal.  iii.  10. 

Q,.  8.  How  can  God  justify  the  ungodly  ? 

A.  Every  elect  sinner,  however  ungodly  in  himself,  yet, 
upon  union  with  Christ,  has  communion  with  him  in  his 
righteousness,  and  on  this  account  he  is  justified,  Isa.  xlv. 
25 :  "  In  the  Lord  shall  all  the  seed  of  Israel  be  justified." 


176  OP  JUSTIFICATION. 

Q„  9.  Why  have  elect  sinners  communion  with  Christ 
in  his  righteousness,  upon  their  union  with  him] 

A.  Because  their  sins  having  been  imputed  to  him  from 
eternity,  he  became  legally  one  with  them,  transferring 
their  debt  to  himself,  and  undertaking  to  pay  the  same, 
Isa.  liii.  6 ;  wherefore,  upon  union  with  him  by  faith,  his 
perfect  satisfaction  is  imputed  to  them,  as  if  they  had  made 
it  themselves,  2  Cor.  v.  21. 

Q..  10.  Why  is  justification  called  an  [act  ?'] 

A.  Because,  hke  the  sentence  of  a  judge,  it  is  completed 
at  oace,  and  not  carried  on  gradually  like  a  work  of  time, 
Deut.  XXV.  1. 

Q,.  U.  What  is  the  moving  cause  of  justification,  or  what 
kind  of  an  act  is  it  7 

A.  It  is  [an  act  of  God's  free  grace,']  Rom.  iii.  24 :  "  Be- 
ing justified  freely  by  his  grace  through  the  redemption 
that  is  in  Christ  Jesus." 

Q,.  12.  How  can/ree  grace  be  the  moving  cause  of  our 
justification,  when  it  is  "  through  the  redemption  that  is 
in  Christ  Jesus  ]" 

A.  Because  the  redemption  that  is  in  Christ,  is  the 
channel  through  which  justifying  grace  runs  freely  to  us, 
Eph.  i.  7. 

Q,.  13.  What  are  the  constituent  parts  of  justification  ? 

A.  They  are  two ;  that  [m  which  he  pardons  all  our 
sins,]  Rom.  vi.  7;  and  that,  in  which  he  [accepts  us  as 
righteous  in  his  sight,]  Eph.  i.  6. 

Q,.  14.  What  is  the  pardon  of  sini 

A.  It  is  God's  absolving  the  sinner  from  the  condemna- 
tion of  the  law,  on  account  of  Christ's  satisfaction  for  sin, 
Rom.  viii.  1. 

Q,.  15.  Why  is  the  pardon  of  sin  set  before  the  accepting 
us  as  righteous,  in  the  answer  ? 

A.  Because,  till  the  sentence  of  the  broken  law  be  dis- 
solved by  pardon,  it  is  impossible  that  our  persons  can  be 
accepted,  or  any  blessing  of  the  covenant  conferred  upon 
us.  See  Heb.  viii.  10 — 13;  where,  after  a  great  many 
other  promised  blessings,  it  is  added,  ver.  12:  "  For  I  will 
be  merciful  to  their  "unrighteousness,"  &c,,  intimating 
that  the  pardon  of  sin  led  the  way  to  other  covenant 
blessings. 

Gi.  16.  What  is  it  in  sin  that  pardon  removes'? 

A.  The  guilt  of  it,  which  is  a  person's  actual  obligation 
or  liability  to  eternal  wrath,  on  account  thereof,  Eph. 
ii.  3. 

Q,.  17.  Can  the  guilt  of  sin  ever  recur  upon  a  pardoned 
person  ] 

A.  No :  the  obligation  to  punishment,  being  once  taken 
oflf,  can  never  recur  again ;  because  "  there  is  no  condem- 
nation to  them  that  are  in  Christ  Jesus,"  Rom.  viii.  1. 


OF   JUSTIFICATION.  177 

Q,.  18.  Will  future  sins  revoke  a  former  pardon? 

A.  No:  future  sins  may  provoke  the  Lord  to  with- 
draw the  se7ise  of  former  pardon,  but  can  never  revoke  the 
pardon  itself;  because  "  The  gifts  and  calling  of  God  are 
without  repentance,"  Rom.  xi.  29. 

Q.  19.   What  sins  are  pardoned  in  justification  7 

A.  [All  our  sins']  whatsoever,  Ps.  ciii.  3 :  "  Who  forgiveth 
ALL  thine  iniquities." 

Q,.  20.  How  are  sms,  past  and.  present  pardoned  1 

A.  By  3L  formal  remission  of  them,  Ps.  xxxii.  5  :  "  Thou 
forgavest  the  iniquity  of  my  sin." 

U.  21.  How  are  sins  io  come,  pardoned "? 

A.  By  securing  the  non-imputation  of  them,  as  to  the 
guilt  of  eternal  wrath,  Rom.  iv.  8 :  "  Blessed  is  the  man  to 
whom  the  Lord  will  not  impute  sin." 

Q.  22.  If  the  non-imputation  of  eternal  wrath,  as  to  fu- 
ture sins,  be  secured^  why  do  the  saints  pray  for  the  par- 
don of  them  w^hen  committed  1 

A.  Because  the  guilt  or  liability  to  fatherly  anger  is 
contracted  by  the  commission  of  them ;  and,  therefore, 
they j9ray  for  the  removal  of  that  guilt,  Ps.  li.  12:  "Re- 
store unto  me  the  joy  of  thy  salvation." 

Q,.  23.  Is  repentance  a  condition  of  pardon  ] 

A.  No  ;  because  this  would  bring  in  works  into  the  mat- 
ter of  our  justification  before  God,  quite  contrary  to  scrip- 
ture, w^hich  tells  us,  that  "  a  man  is  not  justified  by  the 
works  of  the  law,  but  by  the  faith  of  Jesus  Christ,"  Gal. 
ii.  16. 

Q,.  24.  How  do  yow  prove,  that  repentance  has  not  the 
same  interest  as  faith,  in  our  justification  7 

A.  From  this,  that  in  scripture  we  are  frequently  said 
to  be  justified  by  faith,  but  never  said  to  be  justified  by 
repentance. 

Q,.  25,  Is  it  not  affirmed  in  our  Confession,  "  that  repent- 
ance is  of  such  necessity  to  all  sinners,  that  none  may 
expect  pardon  without  it  !"* 

A.  The  meaning  is,  that  repentance  is  such  an  insepa- 
rable concomitant^of  pardon,  that  no  pardoned  person  con- 
tinues to  be  impenitent,  2  Sam.  xii.  13.    Matt.  xxvi.  75. 

Q..  26.  If  none  can  expect  pardon,  without  expecting  re- 
pentance along  with  it ;  will  it  not  therefore  follow,  that 
repentance  is  a  condition  of  pardon? 

A.  Not  at  all ;  for  if  repentance  cannot  so  much  as  have 
the  least  instrumentality  in  pardon,  it  can  never  be  the 
condition  of  it,  nor  have  the  smallest  infiuence  in  caus- 
ing it.f 

*  Confession,  chap.  xv.  $  3. 

t  Confession  chap.  xv.  $  3 :  "  Repentance"  is  "  not  to  be  rested  in,  as 
any  satisfaction  for  sin,  or  any  cause  of  the  pardon  thereof." 


178  OF   JUSTIFICATION. 

Q.  27.  How  does  it  appear  that  repentance  has  not  the 
least  instrumentaliiy  in  pardon  .' 

A.  It  appears  evidently  from  this,  ih^xi  faith  is  the  sole 
instrument  of  receiving  Christ  and  his  righteousness ; 
without  receiving  of  which  there  can  be  no  pardon,  John 
viii.  24 :  "  If  ye  believe  not  that  I  am  he,  ye  shall  die  in 
your  sins." 

Q,.  28.  Does  God  do  any  more  in  justification  than  freely 
pardon  all  our  sins? 

A.  Yes;  he  likewise  [accepts  us  as  righteous  in  his 
sight,']  Eph.  i.  6. 

Q..  29.  Why  is  the  accepting  us  as  righteous  joined  with 
pardon,  in  justification  I 

A.  Because,  though  among  men  a  criminal  may  be  par- 
doned, and  neither  declared"  righteous  nor  received  into 
favour,  yet  it  is  not  so  with  God ;  for  whom  he  forgives, 
he  both  accounts  their  persons  righteous  in  his  sight,  and 
receives  them  into  perpetual  favour,  Rom.  v.  8 — 10. 

Q^.  30.  How  can  a  holy  and  righteous  God,  whose  judg- 
ment is  according  to  truth,  accept  sinners  as  righteous 
without  a  perfect  righteousness] 

A.  He  accepts  them  as  Hghteous  [only  for  the  righteous- 
ness of  Christ,]  which  is  perfect,  and  becomes  truly  theirs 
through  faith,  Jer.  xxiii.  6.    Isa.  xlv.  24. 

Q,.  31.  By  what  right  does  the  surety  righteousness  be- 
come theirs  ? 

A.  By  the  right  of  a  free  gift  received,  and  the  right  of 
communion  with  Christ. 

Q,.  32.  How  does  it  become  theirs  by  the  right  of  a  gift 
received  ? 

A.  In  as  much  as  Christ's  righteousness  being  made 
over  in  the  gospel,  as  God's  gift  to  sinners,  it  is  by  faith 
actually  claimed  and  received;  hence  called  the  gift  of 
righteousness,  Rom.  v.  17. 

Q,.  33.  How  does  Christ's  surety  righteousness  become 
theirs  by  right  o[ communion  with  him^ 

A.  In  as  much  as  sinners  being  united  to  him  by  faith, 
have  thus  communion  or  a  common  interest  with  him  in 
his  righteoiisness,  Phil.  iii.  9. 

Q.  34.  When  is  it,  then,  that,  according  to  truth,  God 
accepts  us  as  righteous  in  his  sight  ] 

A.  When  Christ's  surety  righteousness  is  actually 
reckoned  ours,  and  we  made  the  in'ghteousness  of  God.  in 
HIM,  2  Cor.  V.  21 :  upon  this  account  precisely,  and  no 
other,  are  we  accepted  of  God  as  righteous;  the  right- 
eousness of  GOD  being  upon  all  them  that  believe,  Rom. 
iii.  22. 

Q,.  35.  What  is  the  matter  of  our  justification,  or  that  for 
which  we  are  justified  1 


OF  JUSTIFICATION.  179 

A.  The  RIGHTEOUSNESS  of  Christ  only ;  hence  he  is  called, 
"  The  Lord  our  Righteousness,"  Jer.  xxiii.  6. 

Q,.  36.  In  what  does  [the  righteousness  of  Christ]  consist? 

A.  In  the  holiness  of  his  human  nature,  his  righteous  life, 
and  satisfactory  deaths* 

Q.  37.  Can  law  or  justice  reach  the  person  who  is  under 
the  covering  of  the  surety  righteousness  ] 

A.  By  no  means ;  for  "  Who  shall  lay  any  thing  to  the 
charge  of  God's  elect  ? — It  is  Christ  that  died,  yea,  rather, 
that  is  risen  again,"  Rom.  viii.  33,  34. 

Q,.  38.  Is  the  righteousness  of  Christ  meritorious  of  our 
justification] 

A.  Yes ;  because  of  the  infinite  dignity  of  his  person ; 
for,  though  he  "  took  upon  him  the  form  of  a  servant,  yet, 
being  in  the  form  of  God,  he  thought  it  no  robbery  to  be 
equal  with  God,"  Phil  ii.  6,  7. 

Q,.  39.  How  is  the  righteousness  of  Christ  commonly 
divided  1 

A.  Into  his  active  mid  passive  obedience. 

Q.  40.  What  is  his  active  obedience  ? 

A.  The  holiness  of  his  nature  and  righteousness  of  his 
life,  in  full  and  perfect  conformity  to  the  whole  law,  with- 
out the  least  failure,  either  of  parts,  or  degrees  of  obedi- 
ence to  the  end.  Matt.  v.  17,  18. 

Q,.  41.  What  is  h\s  passive  obedience  1 

A.  His  satisfaction  for  sin,  by  enduring  the  infinite 
execution  of  the  curse,  upon  him  in  his  death.  Gal.  iii.  13, 
to  the  full  compensation  of  all  the  injuries  done  to  the 
honour  of  an  infinite  God,  by  all  the  sins  of  an  elect  world, 
Eph.  V.  2. 

Q.  42.  Why  does  his  satisfactory  death,  as  well  as  his 
righteous  life,  get  the  name  of  obedience  ?  Phil.  ii.  8. 

A.  Because  his  suflTerings  and  death  were  entirely  vol- 
untary, and  in  most  profound  submission  to  the  command- 
ment which  he  had  received  of  his  Father,  John  x.  18. 

Q,.  43.  What  is  i\\e  formal  cause  of  our  justification,  or 
that  by  which  Christ's  righteousness  is  made  ours  ] 

A.  It  is  its  being  [imputed,  to  us,]  Rom.  iv.  6. 

Q,.  44.  Wliat  is  it  to  impute  Christ's  righteousness  to  us  1 

A.  It  is  God's  accounting  or  reckoiiing  it  to  us,  as  if  we 
had  obeyed  the  law,  and  satisfied  justice  in  our  own  per- 
sons, and  deahng  with  us  accordingly,  Rom.  viii.  4.  2  Cor. 
V.  21. 

Q,.  45.  Upon  what  ground  or  foundation  is  Christ's 
righteousness  imputed  to  us  1 

A.  Upon  the  ground  of  his  representing  us  from 
eternity,  and  our  union  with  him  in  time,  Isa.  liii  5. 

*  See  these  explained  on  Quest.  20,  entitled,  Of  the  Covenant  of  Grace. 


180  OP   JUSTIFICATION 

Q,.  46.  What  necessity  is  there  for  the  imputation  of 
Christ's  passive  obedience  ? 

A.  Because  without  the  imputation  of  it,  we  could  have 
no  legal  security  from  eternal  death,  Rom.  v.  9. 

Q,,  47.  What  necessity  is  there  for  the  imputation  of 
Christ's  active  obedience  J 

A.  Because  without  the  imputation  of  it,  we  could  have 
no  legal  title  to  eternal  life,  Rom.  vi.  23. 

Q,.  48.  If  Christ,  as  man,  gave  obedience  to  the  law  for 
himself,  how  can  his  active  obedience  be  imputed  to  us] 

A.  Though  the  human  nature,  a.hslracthj  considered,  be 
a  creature,  yet  never  subsisting  by  itself,  but  in  the  person 
of  the  Son  of  God,  the  acts  of  obedience  performed  in  it 
were  never  the  acts  of  a  mere  m.an,  but  of  him  who  is 
God-man,  Mediator;  and,  consequently,  acts  of  obedience, 
not  for  himself,  but  for  us,  Gal.  iv.  4,  5. 

Q,.  49.  If  Christ's  active  obedience  be  imputed  to  us,  are 
we  not  released  from  any  obligation  to  yield  obedience  to 
the  law  in  our  oivn persons  1 

A,  We  are  only  released  from  an  obligation  to  yield 
obedience  to  the  law  as  a  covenant  of  u'orks,  not  releas- 
ed from  obedience  to  it  as  a  rule  of  life,  Gal.  ii.  19. 

Q,.  50.  Is  the  righteousness  of  Christ,  itself,  imputed  to 
us,  or  only  its  effects  ? 

A.  As  the  guilt  itself  of  Adani's  first  sin  is  imputed  to 
all  his  posterity,  by  which  judgment  comes  iipon  all  men  to 
condemnation,  so,  the  righteousness  of  Chiist  itself  is 
imputed  to  all  his  spiritual  seed,  by  which  the  free  gift 
comes  upon  them  all  unto  justification  of  life,  Rom. 
V.  18. 

Gl.  51.  What  is  the  difference  between  the  imputation 
of  our  sins  to  Christ,  and  the  imputation  of  his  righteous- 
ness  to  us  ] 

A.  Our  sins  were  imputed  to  Christ  as  our  Surety,  only 
for  a  time,  that  he  might  take  them  away ;  but  his  right- 
eousness is  imputed  to  us  to  abide  loith  us  for  ever ;  hence 
called  an  everlasting  righteousness,  Dan.  ix.  24. 

Q,.  52.  Why  are  we  said  to  be  pardoned  and  accepted 
[onhf\  for  the  righteousness  of  Christ  1 

A.  Because  a  sinner  can  have  no  other  plea  before  God, 
for  pardon  and  acceptance,  but  Christ's  fulfilling  all 
risrhteousness,  as  the  only  condition  of  the  covenant,  Isa. 
xlv.  24. 

Q,.  53.  What  is  the  instrumental  cause  of  our  justifi- 
cation "? 

A.  It  is  tivofold ;  namely,  external  and  internal, 

Q,.  54.  What  is  the  external  instrumented  cause? 

A.  The  Gospel  ;  because  the  righteousness  of  God  is 
revealed  in  it,  and  brought  near  to  us  as  a  free  gift,  Rom. 
i.  17,  V.  17,  and  x.  8. 


OP   JUSTIFICATION.  J  81 

Q,.  55.  What  is  the  internal  instrumental  cause  of  our 
justification  1 

A.  It  is  [Faith,]  Rom.  x.  10. 

Q,.  56.  Why  is  faith  the  instrument  of  our  justification  ? 

A.  To  show  that  our  justification  is  wholly  of  grace ;  it 
being  the  nature  of  faith  to  take  the  g-ift  of  righteousness 
fveely,  tvithout  money,  and  without  price  ;  "  therefore  it  is 
of  faith,  that  it  might  be  by  grace,"  Rom.  iv.  16. 

Q,.  57.  What,  then,  is  the  instrumentality  of  faith  in  our 
justification  1 

A.  It  is  merely  the  hand  that  receives  and  applies  the 
righteousness  of  Christ,  by  which  we  are  justified.* 

Q,.  58.  Is  the  grace  of  faith  or  any  act  of  it,  imputed  to 
a  sinner  for  justification  ] 

A,  No ;  for,  "  To  him  that  worketh  not,  but  beheveth 
on  him  that  justifieth  the  ungodly,  his  faith  is  counted  for 
righteousness,"  Rom.  iv.  5. 

d.  59.  What  is  the  difference  between  saving  faith,  and 
justifying  faith  ] 

A.  Saving  faith  receives  and  rests  upon  Christ  in  all  his 
offices,  as  "of God  made  unto  us  wisdom,  and  righteous- 
ness, and  sanctification,  and  redemption ;"  but  justifying 
faith  receives  and  rests  upon  him,  more  particularly,  m 
his  priestly  office,  for  pardon  and  acceptance,  on  account 
of  his  meritorious  righteousness,  Phil,  hi,  9 :  "  And  be  found 
in  him,  not  having  mine  own  righteousness,  which  is  of 
the  law,  but  that  wiiich  is  through  the  faith  of  Christ, 
the  righteousness  which  is  of  God  by  faith." 

Q,.  60.  Why  is  the  righteousness  of  Christ  said  to  be  re- 
ceived hj  faith  [alone  ^ 

A.  That  vjorks  maj''  be  wholly  excluded  from  having  any 
share  in  our  justification,  less  or  more,  Rom.  iii.  28 :  "  There- 
fore we  conclude,  that  a  man  is  justified  by  faith,  without 
the  deeds  of  the  law." 

Q..  61.  If  good  works  have  no  influence  upon  our  justi- 
fication, of  what  use  are  they  to  the  justified  ] 

A.  Though  they  cannot  justify  us  before  God,  yet  they 
are  good  "  evidences'"'  of  our  justification,  being  the  fruits 
of  a  true  and  lively  faith,  James  h,  18:  they  "adorn  the 
profession  of  the  gospel.  Tit.  n.  11,  12;  stop  the  mouths  of 
adversaries,  1  Pet.  ii.  15;  and  glorify  God,  John  xv.  8."t 

Q,.  62.  If  faith's  rece/vm^of  Christ's  righteousness  justify 
us,  does  not  faith  justify  as  a  work  ? 

*  Larger  Catechism,  Question  73  :  "  Faith  justifies  a  sinner  in  the  sight 
of  God.  not  because  of  those  other  graces  which  do  always  accompany 
it,  or  of  good  works  that  are  the  fruits  of  it,  Gal.  iii.  11;  nor  as  if  the  grace 
of  faith,  or  any  act  thereof,  were  imputed  to  him  for  his  justification, 
Rom,  iv.  5 ;  but  only  as  it  is  an  instrument,  by  which  he  receiveth  and  ap- 
plieth  Christ  and  his  righteousness,  John  i.  12." 

t  Conf.  chap  xvi,  $  2. 

Part  I.— 16 


182  OF   ADOPTION. 

A.  It  is  not  properly  the  receiving-,  or  any  other  act  of 

faith,  that  jiistihes  us,  but  the  righteousness  of  Christ  re- 
ceived, Rom.  iii.  22  ;  even  as  it  is  not  the  hand  that  nour- 
ishes us,  but  the  food  which  we  take  by  it. 

Q,.  63.  If  we  are  justihed  by  faith  alone,  why  is  it  said, 
James  ii.  24,  "  That  by  works  a  man  is  justified,  and  not 
by  faith  only  7" 

A.  This  is  to  be  understood  of  justifying,  or  evidencing 
the  reality  of  our  faith  before  men,  and  not  of  justifying  our 
persons  before  God. 

Q,.  64.  When  is  it  that  God  justifies  the  ungodly  1 

A.  "  Though  from  eternity  God  decreed  to  justify  all  the 
elect,"  yet  "they  are  not"  actually  "justified,  until  the 
Holy  Spirit  does,  in  due  time,  apply  Christ,"  and  his  right- 
eousness "  unto  them.  Tit.  iii.  5 — 7."  * 

Q,.  65.  How  were  behevers,  under  the  Old  Testament, 
justified  ] 

A.  "Their  justification  was,  in  all  respects,  the  same 
with  the  justification  of  believers,  under  the  New  Testa- 
ment, Gal.  iii.  9.    Heb.  xni.  8."  f 

Q,.  (SQ.  What  may  we  learn  from  this  important  doctrine 
o[  justification  ? 

A.  That  all  ground  of  pride  and  boasting  is  taken  away 
from  the  creature,  Rom.  iii.  27:  that  faith  itself,  by  laying 
hold  upon  the  surety  righteousness  without  us,  is  nothing 
else  than  a  solemn  declaration  of  our  poverty  and  naked- 
ness ;  and  that,  therefore,  it  is  our  duty  to  glory  only  in 
Christ  Jesus,  saying,  "  Surely — in  the  Lord  have  we 
righteousness  and  strength,"  Isa.  xlv.  24. 


Quest.  34.   Wliat  is  adoption  1 

Ans.  Adoption  is  an  act  of  God's  free  grace,  whereby 
we  are  received  into  the  number,  and  have  a  right  to  all 
the  privileges  of  the  sons  of  God. 

Q.  1.  What  does  the  word  {adoptioni  signify  among 
men] 

A.  It  signifies  the  taking  of  a  stranger  into  a  family,  and 
dealing  with  hun,  as  if  he  were  a  child  or  heir. 

Q.  2.  What  is  the  difference  between  adoption,  as  it  is 
an  act  of  God,  and  as  it  is  a  deed,  of  7nen  ? 

A.  Men  generally  adopt  only  o7ie  into  their  family,  and 
they  do  it  on  account  of  some  amiable  properties,  or  qua- 
hfications,  discerned  in  the  adopted ;  but  God  adopts  many 

*  Conf.  chap.  .xi.  5  4.  +  Ibid.  $  6. 


OP   ADOPTION.  183 

into  his  family,  and  that,  not  upon  account  of  any  thing 
commendable  in  them,  but  merely  out  of  his  own  free  and 
unmerited  love,  Eph.  i.  5. 

Q,.  3.  Of  how  many  kinds  of  adoption  do  the  scrip- 
tures  speak] 

A.   Two  kinds ;  namely,  general  and  special. 

Q,.  4.  What  is  meant  by  general  adoption? 

A.  It  is  the  erecting  of  a  certain  indefinite  number  of 
mankind  into  a  visible  church,  and  entitling  them  to  all  the 
privileges  of  it,  Rom.  ix.  4. 

Q,.  57  What  is  the  outward  seal,  or  badge,  of  this  gene- 
ral adoption  I 

A.  It  is  baptism  ;  which  comes  in  the  room  of  circumcis- 
ion under  the  Old  Testament,  Eph.  iv.  5. 

Q,.  6.  What  is  to  be  understood  by  special  adoption? 

A.  It  is  a  sovereign  and  free  translation  of  a  sinner  of 
mankind,  from  the  family  of  hell,  or  Satan,  into  the  fam- 
ily of  heaven,  or  household  of  God,  Eph.  ii.  19;  with  an 
investiture  into  all  the  privileges  of  the  sons  of  God,  1 
John  iii.  1. 

Q,.  7.  By  whose  act  and  authority  is  this  translation  ac- 
complished 1 

A.  By  the  act  and  authority  of  God,  Father,  Son,  and 
Holy  Ghost. 

Q,.  8.  What  is  the  act  of  the  Father  in  this  matter? 

A.  He  has  "  predestinated  us  unto  the  adoption  of  chil- 
dren to  himself,  according  to  the  good  pleasure  of  his 
will,"  Eph.  i.  5. 

Q,.  9.  What  is  the  act  of  the  Son  in  this  special  adoption  ? 

A.  In  consequence  of  his  purchasing  the  sinner  by  the 
price  of  his  blood,  he  actually  gives  the  power,  right,  oi* 
privilege,  to  become  a  child  of  God,  in  the  day  of  believ- 
ing, John  i.  12. 

a.  10.  What  is  the  act  of  the  Holy  Ghost  ? 

A.  He  comes  in  Christ's  name,  takes  possession  of  the 
person,  and  dwells  in  him,  as  a  Spirit  of  adoption,  teach- 
ing him  to  cry,  Abba,  Father,  Rom.  viii.  15. 

Q,.  11.  Why  is  this  translation  into  the  family  of  God, 
called  [an  act  ?] 

A.  Because  it  is  done  at  once,  Jer.  iii.  19. 

Gt.  12.  Why  called  an  act  of  [God^s  free  grace  ?] 

A.  Because  the  adoption  of  any  of  mankind  into  the 
household  of  God,  flows  entirely  from  his  own  free  love 
and  favour,  Eph.  i.  5,  they  being,  all  of  them,  wretched, 
miserable,  poor,  blind,  and  naked.  Rev.  iii.  17. 

Q,.  13.  What  is  the  difference  between  good  angels  being 
called  the  sons  of  God,  Job  xxxviii.  7,  and  believers  being 
so  called?  1  John  iii.  1. 

A.  Good  angels  are  called  the  sons  of  God,  because  they 
were  created  immediately  by  him;  but  believers  are  so 


184  OF    ADOPTION. 

called^  because  they  are  adopted  by  him  into  his  family, 
Rom.  viii.  15. 

Q,.  14.  Why  are  we  said,  in  adoption,  to  be  [received  into 
the  number  of  the  sons  of  God  ?] 

A.  Because  the  family  of  God,  from  among  men,  con- 
sists of  a  certain  definite  number  of  mankind,  which  can 
neither  be  augmented  nor  diminished,  John  xvii.  2,  9,  12, 
and  vi.  39. 

Q.  15.  By  what  means  or  instrument  does  God  receive 
any  of  mankind  into  his  family  ? 

A.  By  the  means  and  instrumentality  of /(/?7/j,  Gal.  iii. 
26 :  "  Ye  are  all  the  children  of  God  by  faith  in  Christ 
Jesus." 

Q,.  16.  What  connexion  is  there  between  faith  in  Christ 
Jesus,  and  our  being  the  children  of  God  ^ 

A.  Faith  unites  us  to  Christ,  and  acquiesces  in  the  re- 
demption purchased  by  him,  as  the  meritorious  cause  of 
our  adoption,  Gal.  iv.  4,  5:  "God  sent  forth  his  Son — to 
redeem  them  that  w^ere  under  the  law,  that  we  might  re- 
ceive the  adoption  of  sons." 

Q,.  17.  Since  adoption  is  an  act  of  translation,  from  the 
family  of  Satan  to  the  family  of  God,  to  whom  is  it  inti- 
mated 1 

A.  To  the  angels  in  heaven;  and  sometimes  to  the 
adopted  themselves^ 

Q.  18.  How  is  it  intimated  to  the  angels  in  heaven? 

A.  It  is  probable  that  it  is  intimated  to  them  by  immedi- 
ate revelation,  Luke  xv.  10:  "  There  is  joy  in  the  presence 
of  the  angels  of  God,  over  one  sinner  that  repenteth." 

Q,.  19.  How  is  it  intimated  to  the  adopted  themselves  ? 

A.  By  the  "  Spirit  itself  bearing  witness  with  their  spirit 
that  they  are  the  children  of  God,"  Rom.  viii.  16. 

Q,.  20.  Is  there  any  intimation  of  this  made  to  Satan  ? 

A.  No ;  but  he  cannot  miss  to  know,  when  he  is  spoiled 
of  his  goods,  and  the  lawful  captive  delivered,  Mark  ix.  26. 

Q,.  21.  When  sinners  of  mankind  are  adopted,  and  en- 
rolled into  the  family  of  heaven,  is  their  name  changed"? 

A.  Yes:  as  the  wife's  name  is  sunk  into  her  husband's, 
so  the  former  name  of  the  adopted  is  sunk  into  Christ's 
new  name,  Rev.  iii,  12:  "I  will  write  upon  him  my  new 
name." 

d.  22.  What  was  the  former,  and  what  is  the  present 
7iame  of  the  adopted  children  of  God  ] 

A.  Their  former  name  was,  "  strangers  and  foreigners ;" 
ihc'w present  nameis,  "fellow  citizens  with  the  saints,  and 
of  the  household  of  God,"  Eph.  ii.  19 ;  their  former  name 
was,  guilly  and  condemned;  their  jyresent  name  is,  "the 
Lord  our  righteousness,"  Jer.xxxiii.  16;  their  former  name 
denoted,  that  they  "  were  without  Christ,  having  no  hope, 
and  without  God  in  the  world,"  Eph.  ii.  12 ;  their  present 


OF   ADOPTION.  185 

name  is  Jehovah  Shamma,  The  Lord  is  there,  Ezek. 
xlviii.  35. 

Q,.  23.  Why  is  Christ's  name,  put  upon  them,  called  his 
new  name? 

A.  Because  it  is  a  name  that  shall  never  wax  old,  or 
vanish  away^  Heb.  viii.  13. 

Q..  24.   Whence  come  they  by  this  new  name  ? 

A.  When  Christ  gives  them  the  white  stone  of  pardon, 
he,  at  the  same  time,  gives  them,  in  that  stone,  the  neio 
name  of  being  the  sons  of  God;  which  name  "no  man 
knoweth,  saving  he  that  receiveth  it,"  Rev.  ii.  17. 

Q,.  25.  What  are  the  [privileges']  with  which  the  sons 
of  God  are  invested  1 

A.  Among  others,  they  are  invested  with  great  dignity, 
glorious  liberty,  a  title  to  the  whole  inheritance,  boldness 
of  access  to  God  as  a  father,  and  his  fatherly  chastisement, 
or  correction.* 

d.  26.  What  is  the  great  dignity  or  honour  to  which 
they  are  advanced  1 

A.  To  the  dignity  of  being  "kings  and  priests  unto 
God,"  Rev.  i.  6,  or  "  a  royal  priesthood,"  1  Pet.  ii.  9 ;  to 
feast  on  Christ  their  passover  sacrificed  for  them,  1  Cor. 
V.  7. 

Q..  27.  In  what  consists  "  the  glorious  liberty  of  the 
children  of  God,"  mentioned,  Romrviii.  21? 

A.  Not  only  in  a  freedom  from  the  guilt  and  dominion 
of  sin,  the  curse  of  the  law,  the  tyranny  of  Satan,  and  sting 
of  death,  John  viii.  36 ;  but  in  a  filial,  and  reverential  obe- 
dience, flowing  from  a  principle  of  faith  and  love  inlaid  in 
the  soul.  Gal.  v.  6. 

Q,.  28.  Upon  what  is  their  title  to  the  inheritance 
founded  1 

A.  Upon  their  being  Christ's — "  and  heirs  according  to 
the  promise,"  Gal.  iii.  29. 

Q,.  29.  What  is  the  inheritance  which  the  adopted  child- 
ren of  God  are  heirs  of  "according  to  the  promise]" 

A.  They  are  "heirs  of  the  righteousness  which  is  by 
faith,"  Heb.  xi.  7;  "  heirs  of  the  grace  of  life,"  1  Pet.  iii.  7; 
"  heirs  of  salvation,"  Heb.  i.  14;  "and,  which  comprehends 
all,  they  are  "  heirs  of  God,  and  joint  heirs  with  Christ," 
Rom.  viii.  17. 

Qi.  30.  What  does  their  boldness  of  access  to  God,  as 
their  Father,  include  in  it  3 

A.  A  firm  persuasion  of  the  power,  love,  and  faithftil- 
ness  of  a  promising  God,  Rom.  iv.  20,  21,  and  an  assured 
expectation  of  relief  from  him :  "And  this  is  the  confidence 
that  we  have  in  him,  that  if  we  ask  any  thing  according 
to  his  will,  he  heareth  us,"  1  John  v.  14. 

*  Confession  of  Faith,  chap.  xii. 
16* 


186  OF   SANCTIPICATION. 

Q,.  31.  What  are  the  grounds  of  this  boldness? 

A.  The  righteousness  of  Christ  apprehended  by  faith, 
Ps.  Ixxxiv.  9,  and  his  prevalent  intercession  within  the 
veil,  1  John  ii.  1. 

Q,.  32.   Why  is  it  that  God  chastises  his  adopted  children  ? 

A.  Because  he  loves  them,  Heb.  xii.  6 :  "  Whom  the 
Lord  loveth,  he  chasteneth." 

Q,.  33.   With  what  does  he  chastise  them? 

A.  Sometimes  with  the  rod  of  outward  affliction,  of  va- 
rious kinds,  Ps.  xxxiv.  19;  and  sometimes  with  the  rod  of 
desertion,  Ps.  xxx.  7. 

Q,.  34.  For  what  end  does  he  thus  chastise  them  ? 

A.  For  their  profit,  that  they  may  be  "  partakers  of  his 
holiness,"  Heb.  xii.  10. 

Q,.  35.  How  ought  the  children  to  behave  under  the 
chastisement  of  their  Father? 

A.  They  ought  neither  to  "  despise  the  chastening  of  the 
Lord,  nor  faint  when  they  are  rebuked  of  him,"  Heb.  xii.  5. 

Q,.  36.  What  are  the  marks  or  evidences  of  the  adopted 
children  of  God? 

A.  They  will  resemble  their  Father,  1  John  iii.  2;  they 
know  their  Father's  voice,  John  x.  4  ;  delight  in  their 
Father's  company,  Rom.  viii.  15;  are  deeply  concerned 
for  his  absence,  Job  xxxiii.  3 ;  and  out  of  love  to  him  that 
begat,  they  have  great  love  to  all  them  that  are  begotten  of 
him,  1  John  v.  1. 


Quest.  35.   What  is  sanctification  1 

Ans.  Sanctification  is  the  work  of  God's  free  grace, 
whereby  we  are  renewed  in  the  whole  man,  after  the 
ima^e  of  God,  and  are  enabled  more  and  more  to  die  unto 
sin,  and  live  unto  righteousness. 

Q.  1.  What  is  it  for  one  to  be  sanctified? 

A.  It  is  to  be  made  a  saint,  or  a  holy  person  set  apart 
for  a  holy  use,  1  Thess.  v.  23. 

Q,.  2.  Can  any  sinner  sanctify  himself? 

A.  No :  we  can  defile,  but  cannot  purify  ourselves,  Job 
xiv.  4. 

Q,.  3.  Whose  work  is  it  to  sanctify  ? 

A.  It  is  the  special  work  of  the  Spirit  of  God,  2  Thess. 

ii.  13. 
Q..  4.  Do  any  of  mankind  sinners  deserve  that  God  should 

sanctifv  tliem  ? 

A.  No :  there  are  none  of  them  that  can  deserve  any 
thing  from  God,  but  to  be  left  to  perish  eternally  in  their 


OP  SANCTIFICATION.  187 

sin  and  pollution,  because  "  they  are  altogether  become 
filthy ;  there  is  none  of  them  that  doeth  good,  no  not  one," 
Ps.  xiv.  3. 

Q,.  5.  What  moves  God  to  sanctify  a  sinner  1 

A.  His  own  free  grace  and  good  pleasure,  Phil.  ii.  13. 

Q,.  6.  Are  not  justification,  adoption,  and  sanctification, 
inseparably  linked  tog-ether  ? 

A.  Yes ;  they  that  are  justified,  are  adopted ;  and  they 
that  are  justified  and  adopted,  are  sanctified  and  glorified, 
Rom.  viii.  30. 

Q,.  7.  In  what  respects  are  justification  and  sanctijica- 
tion  inseparably  joined  and  linked  together  7 

A.  In  the  decree  of  God,  Rom.  viii.  30 ;  in  the  promise 
of  God,  Ps.  ex.  3 ;  in  the  end  of  Christ's  death,  Tit.  ii.  14  ; 
in  the  offices  of  Christ,  1  Cor.  i.  30 ;  in  the  gospel-call  and 
offer,  2  Tim.  i.  9 ;  1  Thess.  iv.  7 ;  and  in  the  experience  of 
all  believers,  Phil,  iii,  8,  12. 

Q.  8.  Though  inseparably  linked  together,  are  they  not 
carefully  to  be  distinguished  ? 

A.  Yes ;  for  the  confounding  of  justification  and  sancti- 
fication lays  the  foundation  of  many  errors,  both  in  prin- 
ciple and  practice ;  and  the  want  of  a  clear  understanding 
of  the  difference  between  these  tivo,  contributes  to  depress 
and  encumber  the  believer  in  his  exercise ;  whereas  the 
distinct  knowledge  of  it  would  free  him  from  that  bond- 
age, John  viii.  32. 

Q,.  9.  In  what  do  justijication  and  sanctification  differ? 

A.  They  differ  in  many  respects ;  particularly  in  their 
viatter,  kind,  form,  properties,  subjects,  order,  extent,  in- 
gredients, evidences;  in  their  relation  to  the  law;  their 
relation  to  Chris fs  offices ;  and  their  use  to  believers. 

Q,.  10.  In  what  do  they  differ  in  their  matter? 

A.  The  matter  of  justification  is  the  righteousness  of 
Christ;  but  the  matter  of  sanctification  is  the  fulness  of 
Christ  communicated,  or  grace  imparted  from  him,  out  of 
w\\osQ  fulness  we  receive,  and  grace  for  grace,  John  i.  16. 

Q,.  11.  How  do  they  differ  as  to  their  kind  ? 

A.  Justification  makes  a  relative,  sanctification  a  real 
change :  the  first  changes  a  man's  state,  the  other  changes 
his  heart  and  life,  Ezek.  xxxvi.  26. 

Q,.  12.  How  do  they  differ  as  to  their /o7'w,  or  manner 
of  conveyance  ? 

A.  Justification  is  effected  by  the  imputation  of  Christ's 
righteousness  to  us ;  sanctification,  by  the  implantation 
of  his  grace  in  us. 

Gt.  13.  How  do  they  differ  in  their  properties  ? 

A.  Justification  is  complete  and  perfect  at  first ;  but 
sanctification  is  carried  on  gradually,  from  less  to  more, 
luitil  the  soul  be  ripe  for  glory ;  the  righteousness  of  justi- 
fication is  strictly  and  properly  meritorious,  being  the 


188  OF   SANCTIFICATION. 

righteousness  of  God,  by  which  the  lavj  is  not  only  fulfilled, 
but  mag-nijied ;  but  the  righteousness  of  sanctification  is 
not  so,  being  only  the  righteousness  of  a  sinful  Creature, 
imperfect  in  degrees :  justification  is  equal  in  all  believers, 
but  they  are  not  all  equally  sanctified :  hence,  in  God's 
family,  there  are  little  children,  1  John  ii.  12:  and  in  his 
garden,  trees  of  different  tallness,  or  height,  Ps.  xcii.  12, 
compared  with  Zech.  i.  8. 

Q,.  14.  How  do  they  differ  in  their  sid)jects  ? 

A.  Christ  himself,  and  not  the  believer,  is  the  subject  of 
our  justifying  righteousness ;  it  is  inherently  in  him  who 
wrought  it  out  perfectly  for  us;  but  the  believer  himself  is 
the  subject  of  the  righteousness  of  sanctification ;  it  is  im- 
planted in  him  as  a  new  nature ;  whereas  his  justifying 
righteousness  is  not  in  him  as  a  nature,  but  on  him  as  a 
robe;  and  hence  it  is  said  to  be  upon  all  them  that  believe, 
Rom.  iii.  22. 

Q,.  1 5.  How  do  they  differ  in  their  order  ? 

A.  Although,  as  to  time,  they  are  simultaneous ;  yet,  as 
to  the  order  of  nature,  justification  goes  before  sanctifica- 
tion, as  the  cause  before  the  effect,  or  as  fire  is  before  light 
and  heat. 

Q,.  16.  How  do  they  differ  as  to  their  extent  ? 

A.  Although  justification  respects  the  lohole  person,  yet, 
it  immediately  terminates  upon  conscience,  God's  deputy, 
purging  it  from  dead  works,  and  pacifying  it  with  the 
sprinkling  of  the  blood  of  Christ ;  nothing  giving  true 
peace  to  conscience,  but  that  which  gave  full  satisfaction 
to  justice:  but  by  sanctification  we  are  renewed  in  the 
whole  m.an,  Eph.  iv.  23,  24. 

Q,.  17.  How  do  they  differ  as  to  their  ingredients? 

A.  The  main  ingredient  in  justification  is  the  grace  and 
love  of  God  towards  us,  manifested  in  pardoning  and  ac- 
cepting us  in  Christ ;  whereas  the  main  ingredient  in  sanc- 
tification is  our  gratitude  and  love  to  God,  flowing  from 
his  love  to  us,  and  appearing  in  our  obedience  and  keep- 
ing his  commandments,  by  virtue  of  his  "  Spirit  put  within 
us,  and  causing  us  to  walk  in  his  statutes,"  Ezek.  xxxvi.  27. 

Q,.  18.  How  do  they  differ  as  to  evidence? 

A.  Justification  is  evidenced  by  our  sanctification ;  for 
none  can  warrantably  conclude  they  are  justified  by  the 
righteousness  of  Christ,  if  not  students  of  true  holiness, 
and  groaning  under  a  body  of  sin  and  death  :  but  sancti- 
fication cannot  be  evidenced  by  our  justification ;  which 
being  the  hidden  root  of  holiness  under  ground,  does  not 
appear,  except  in  lively  actings  of  justifying  faith,  and 
other  graces,  which  are  internal  branches  of  sanctification, 
sometimes  inwardly  discerned  by  the  believer,  and  some- 
times outwardly  discovered  to  others  by  works,  James 
ii.  18. 


OF   SANCTIFICATION.  189 

Q..  19.  How  do  they  differ  in  their  relation  to  the  law  ? 

A.  Justification  has  relation  to  the  law,  as  a  covenant, 
and  fi'ees  the  soul  from  it,  Rom.  vii.  4 ;  sanctification  re- 
spects the  law  as  a  rule,  and  makes  the  soul  breathe  after 
conformity  to  it,  and  to  delight  in  it  after  the  inward  man, 
Rom.  vii.  22 ;  hence  justification  is  a  judicial  sentence,  ab- 
solving us  from  law-debt;  sanctification,  a  spiritual  change, 
fitting  us  for  law-duty. 

(i.20.  How  do  they  differ  in  their  relation  to  the  offices 
of  Christ  ? 

A.  Justification  springs  from,  and  is  grounded  upon  the 
priestly  office  of  Christ,  by  which  he  satisfied  law  and  jus- 
tice, as  our  surety;  but  sanctification  proceeds  from  his 
kingly  office,  by  which  he  subdues  us  to  his  obedience,  and 
writes  his  law  in  our  hearts,  Jer.  xxxi.  33. 

Q,.  21.  How  do  they  differ  in  their  use  to  believers  1 

A.  Justification  gives  us  a  title  to  heaven  and  eternal 
life ;  sanctification  gives  a  meetness  for  it :  justification  is 
God's  act,  pronouncing  our  persons  righteous  in  Christ, 
and  taking  away  the  guilt  of  sin;  sanctification  is  the 
Spirit's  loorli,  cleansing  our  nature,  and  taking  away  the 
fiJth  of  sin :  by  the /orwer,  we  are  instated  into  the  favour 
of  God  ;  by  the  latter,  adorned  with  the  image  of  God. 

Q.  22.  How  may  the  work  of  sanctification  be  distin- 
guished 1 

A.  Into  habitual  and  actual  sanctification. 

Q,.  23.  What  may  be  termed  habitual  sanctification? 

A.  It  is  that  [whereby  we  are  reneived  in  the  whole  man, 
after  the  image  of  God,']  and  so  a  renovation  of  the  na/wre, 
Eph.  iv.  24. 

Q,.  24.  Can  any  have  a  sanctified  life,  who  have  not  a 
renewed  nature  ? 

A.  No;  for  a  corrupt  tree  cannot  bring  forth  good  f?'uit, 
Matt.  vii.  18. 

Q,.  25.  What  is  to  be  understood  by  [the  whole  man] 
that  must  be  renewed  3 

A.  Both  sold  and  body ;  in  all  the  powers  of  the  one,  and 
members  of  the  other,  2  Cor.  vii.  1.    1  Thess.  v.  23. 

Q,.  26.  What  is  the  difference  between  the  renewing  of 
the  whole  man  in  sanctification,  and  the  renewing  men- 
tioned in  effectual  calling  ? 

A.  The  renovation  in  effectual  calling  is  only  begun; 
but  this  of  sanctification,  is  carried,  on  by  degrees,  till  per- 
fected in  glory,  Phil.  i.  6  :  there,  the  seed  of  grace  is  soivn ; 
here,  it  is  tvatered,  in  order  to  growth  :  there,  the  habit  is 
implanted,  John  i.  13  ;  here,  it  is  strensi^thened  for  exercise, 
Eph.  ii.  10. 

Q,.  27.  After  whose  image  is  the  whole  man  renewed! 

A.  [After  the  i7n age  of  God:]  consisting  in  knowledge, 
righteousness,  and  holiness.  Col.  iii.  10.    Eph.  iv.  24. 


190  OF   SANCTIFICATION. 

Q,.  28.  Whose  image  do  we  bear,  before  we  are  renewed 
in  the  whole  man  1 

A.  The  image  oHhe  first  Adam  after  the  fall,  having  his 
nature  corrupted,  Gen.  v.  3. 

U.  29.  Can  any  be  renewed  in  the  whole  man,  without 
being  united  to  the  second  Adam  ? 

A.  No  ;  for  we  are  not  sanctified,  except  by  faith  uniting 
us  to  Christ,  Acts  xv.  9,  and  xxvi.  18.  1  Cor.  i.  2, — Sanc- 
tified in  Christ  Jesus. 

Q,.  30.  Though  the  believer  be  renewed  [in  the  whole 
ma7i,]  yet  is  any  part  of  the  new  creature  wholly  re- 
neived  I 

A.  The  tivo  contrary  principles,  grace  and  corruption, 
are  in  the  sanctified ;  being  together  in  such  sort,  tliat  in 
eveiy  particular  part,  where  the  one  is,  the  other  is  there 
also  beside  it :  for,  what  we  have  of  this  gracious  work  of 
sanctification  upon  us  while  here,  is  but  in  part ;  it  is  not 
perfect,  1  Cor.  xiii.  9,  10. 

Q,.  31.  What  is  the  tendency  of  habitual  sanctification? 

A.  The  tendency  of  it  is  to  actual  sanctification,  Epli. 
ii.  10. 

Gl.  32.  In  what  consists  actual  sanctification  1 

A.  In  being  [enabled  more  and  more  to  die  unto  sin,  and 
live  unto  righteousness,']  Rom.  vi.  4,  6. 

Q,.  33.  In  what  does  habitual  sanctification  differ  from 
actual  / 

A.  The^r^^  points  at  the  renovation  of  our  nature ;  the 
second  at  the  renovation  of  our  life :  the  Jirst  at  the  habit ; 
the  second  at  the  exercise  of  grace,  working  inwardly  in 
the  heart,  and  outwardly  in  the  loalk,  Eph.  ii.  10. 

d.  34.  What  are  the  parts  of  actual  sanctification,  and 
how  are  they  commonly  termed  ? 

A.  Mortification  ;  or,  a  dying  unto  sin  ;  and  vivification ; 
or,  a  living  unto  righteousness. 

a.  35.  Can  any  die  to  sin,  and  live  to  righteousness, 
without  being  [enabled  by  grace  ?] 

A.  No :  "  We  are  not  sufficient  of  ourselves  to  think 
any  thing  as  of  ourselves,  but  our  sufficiency  is  of  God," 
2  Cor.  iii.  5.  The  strength  of  habitual  grace  will  not  be 
sufficient,  without  actual  assistance. 

Q,.  36.  How  does  the  grace  of  God  enable  us  to  die  to 
sin,  and  live  to  righteousness  ] 

A.  It  enables  us  [more  and  more,]  1  Thess.  iv.  2,  or,  by 
little  and  little,  from  time  to  time;  for,  "the  path  of  the 
just  is  as  a  shining  light,  that  shineth  more  and  more  unto 
the  perfect  day,"  Prov^  iv.  18 ;  and  "they  go  from  strength 
to  strength,"  Ps.  Ixxxiv.  7. 

Q,.  37.  Does  the  work  of  actual  sanctification  go  on 
constantly  without  interruption  ? 

A.  The    sanctified    person    is    subject   to    backsliding 


OF   SANCTIFICATION.  191 

and  decay ;  yet  God  never  altogether  takes  his  hand  from 
the  good  work  he  has  begun,  but  makes  good  use  of 
backshdings  for  farther  progress  in  it,  Hos.  xiv.  4,  7. 

Q.  38.  Why  is  not  actual  sanctification  perfected  in  this 
life,  but  stiU  a  remainder  of  corruption  left  in  God's  people  I 

A.  To  make  them  know  from  experience,  the  strength 
of  sin,  the  necessity  of  mortifying  grace,  and  of  the 
abundance  of  pardoning  grace,  2  Cor.  xii.  7 — 9 ;  and 
to  keep  them  exercised  in  prayer  and  humiliation,  in  the 
faith  and  hope  of  deliverance  from  a  body  of  sin  and  death, 
through  Christ,  Rom.  vii.  24,  25. 

a.  39.  What  is  it  to  [die  to  sin .?] 

A.  To  have  the  power  of  sin,  in  our  nature,  so  far  des- 
troyed as  not  to  obey  it,  but  to  hate  it  in  heart,  and  ab- 
stain from  it  in  life,  Rom.  vi.  6. 

Q,,  40.  What  is  it  to  {live  to  righteousness  .^] 

A.  To  have  our  nature  so  quickened  by  the  power 
of  grace,  as  to  love  and  obey  the  commands  of  righteous- 
ness in  our  life,  Rom.  vi.  13. 

Q,.  4L  From  whence  is  it  that  this  death  to  sin,  and  life 
to  righteousness  spring  ? 

A.  They  spring  from  the  virtue  that  is  in  the  death  and 
resurrection  of  Christ,  to  render  his  mystical  members 
conformable  to  him  in  them;  "That,  like  as  Christ  was 
raised  up  from  the  dead,  by  the  glory  of  the  Father,  even 
so  we  also  should  walk  in  newness  of  life ;  for,  if  we  have 
been  planted  together  in  the  likeness  of  his  death,  we  shall 
be  also  in  the  likeness  of  his  resurrection,"  Rom.  vi.  4,  5. 

Q..  42.  Why  have  the  death  and  resurrection  of  Christ 
such  a  conforming  virtue  1 

A.  Because  he  died  and  rose  again  as  a  public  person, 
Eph.  ii.  5,  6,  and  merited  this  conformation  or  fashioning 
of  his  mystical  members  to  his  own  image,  Phil.  iii.  10. 

Q..  43.  In  what  consists  the  excellency  of  sanctification  ? 

A.  It  is  the  end  and  design  of  our  election,  Eph.  i.  4 ;  of 
our  effectual  calling,  2  Tim.  i.  9 ;  of  our  justification  and 
dehverance  from  the  law  as  a  covenant,  Rom.  vi.  14;  and 
of  our  adoption,  Eph.  i.  4,  5:  it  is  the  end  both  of  mercies 
and  crosses,  Rom.  ii.  4,  Isa.  xxvii.  9 ;  and,  in  a  word,  it  is 
the  end  and  design  of  all  the  precepts  of  the  law,  the 
promises  of  the  gospel,  and  the  operation  of  the  Spirit  of 
God. 

Q,.  44.  Whence  arises  the  necessity  of  holiness,  or  sanc- 
tification ] 

A.  From  the  holy  nature  and  will  of  God  :  for  "  it  is  writ- 
ten. Be  ye  holy,  for  I  am  holy,"  1  Pet.  i.  16 ;  and  "  this  is  the 
will  of  God,  even  our  sanctification,"  1  Thess.  iv.  3 ;  and 
from  the  death  of  Christ,  "  who  gave  himself  for  us,  that 
he  might  redeem  us  from  all  iniquity,  and  purify  to  him- 
self a  peculiar  people,  zealous  of  good  works,"  Tit.  ii.  14. 


192  OP   SANCTIFICATION. 

Q,.  45.  For  what  good  end  and  2ise  is  sanctification  ne- 
cessary 1 

A.  Not  for  justification  before  God;  but  for  evidencing 
our  justification  and  faith,  James,  ii.  18.  It  is  necessary 
for  glorifying  God,  Matt.  v.  16,  and  showing  forth  his 
praise,  1  Pet.  ii.  19  ;  for  adorning  the  doctrine  of  God  our 
Saviou?;  Tit.  ii.  10;  for  proving  our  union  to  Christ,  John 
XV.  5,  6 ;  for  promoting  inward  peace  and  rejoicing,  Ps. 
cxix.  165,  2  Cor.  i.  12 ;  for  maintaining  fellowship  and 
communion  with  God,  John  xiv.  21,  23  ;  for  making  us 
meet  for  heaven,  because  without  holiness  no  man  shall 
see  God,  Heb.  xii.  14;  for  making  us  useful  to  men  on 
earth,  Tit.  iii.  8 ;  and  for  stopping  the  mouth  of  calumny 
when  we  are  reproached  as  evil  doers,  1  Pet.  iii.  16. 

Q,.  46.  What  is  the  meritorious  cause  of  our  sanctifica- 
tion? 

A.  The  blood  of  Christ,  Heb.  xiii.  12:  "Wherefore 
Jesus  also,  that  he  might  sanctify  the  people  with  his  own 
blood,  suffered  without  the  gate." 

Q,.  47.  Whence  flows  the  sanctifying  or  purifying  virtue 
of  the  blood  of  Christ  1 
A.  From  the  atoning  virtue  of  it,  Heb.  ix.  14. 
Q,.  48.  What  is  the  instrumental  cause  of  our  sanctifi- 
cation ? 
A.  The  faith  of  the  operation  of  God,  Acts  xv.  9. 
Q,.  49.  What  is  the  regulating  or  directing  cause  1 
A.  The  law  of  God,  Isa.  viii.  20. 

Q,.  50.  What  is  the  exemplary  cause  of  sanctification  ? 
A.  The  copy  that   Christ  has  set  us  by  his  obedience 
and   sufferings,  in  so  far  as  imitable  by  us,  1   Pet.  ii. 
21,  22. 
Q,,  51.  What  are  the  marks  of  sanctification  7 
A.  A  heart-respect  to  all  God's  commandments,   and 
loving  them  because  they  are  holy ;  a  hatred  of  sin,  and 
avoiding  of  all  appearance  of  evil ;  a  spirit  of  watchful- 
ness and  warfare  against  sin ;  a  delight  in  doing  good ; 
a  conversation  becoming  the  gospel ;    and  an  habitual 
improvement  of  the  blood  of  Christ,  by  faith  and  prayer, 
for  cleansing  from   the  filth   of  sin,  and   of  the  precious 
promises  for  that  end,  2  Cor.  vii.  1.  1  Pet.  i.  4. 

Q,.  52.  What  are  the  chief  motives  and  inducements  to 
sanctification  ? 

A.  The  will  of  God,  commanding,  1  Pet.  i.  15;  the  love 
of  Christ  constraining,  1  Cor.  v.  14;  the  dignity  of  thus 
resembling  God,  Lev.  xix.  2;  and  the  indignity  of  resem- 
bling the  devil  by  the  want  of  it,  John  viii.  44. 
Q,.  53.  What  should  we  do  to  be  sanctified  ? 
A.  We  should  fly  to  Christ  by  faith,  touching  the  hem 
of  his  garment  for  healing  and  purification,  for  we  "  are 
sanctified  in  Christ  Jesus,"  1  Cor.  i.  2 ;  we  should  pray  for 


OP  BENEFITS   IN  THIS   LIFE.  193 

the  Spirit  of  sanctification,  through  whom  alone  the  deeds 
of  the  body  can  be  mortified,  Rom.  viii,  13;  we  should 
associate  with  saints,  for  "  he  that  walketh  with  the  wise, 
shall  be  wise,"  Pro  v.  xiii.  20 ;  association  begets  assimila- 
tion ;  and  we  should  make  a  right  use  of  God's  word  and 
rod,  sabbaths  and  sacraments. 


Quest.  36.  What  are  the  benefits  which,  in  this  life, 
do  accompany  or  Jiow  froin  justification,  adoption,  aiid 
sanctification  ? 

Ans.  The  benefits  which,  in  this  life,  do  accompany  or 
flow  from  justification,  adoption,  and  sanctification,  are, 
assurance  of  God's  love,  peace  of  conscience,  joy  in  the 
Holy  Ghost,  increase  of  grace,  and  perseverance  therein 
to  the  end. 

OF  ASSURANCE. 

Q,.  1.  Are  not  justification,  adoption,  and  sanctification, 
•pregnant  with  many  blessings) 

A.  Yes ;  their  name  may  well  be  called  Gad,  (Gen.  xxx. 
11,)  for  troops  of  blessings  attend  them;  some  in  this  life, 
some  at  death,  but  the  best  of  all  in  the  life  to  come. 

Q,.  2.  What  are  the  benefits  which  flow  from  them  in 
this  life  ? 

A.  There  are  five  of  them  mentioned  in  the  answer ; 
namely,  "  assurance  of  God's  love,"  Rom.  v.  5  ;  "  peace  of 
conscience,"  Rom.  v.  1;  "joy  in  the  Holy  Ghost,"  Rom. 
xiv.  17;  "increase  of  grace,"  Prov.  iv.  18;  and  "perse- 
verance therein  to  the  end,"  1  Pet.  i.  5. 

Q.  3.  Which  of  these  benefits  flow  from  a  sight  and 
sense  of  justification,  adoption,  and  sanctification  7 

A.  {^Assurance  of  God's  love,  peace  of  conscience,  and 
joy  in  the  Holy  Ghost.] 

Q,.  4.  Which  of  them  belong  to  the  being  of  a  justified, 
adopted,  and  sanctified  state  1 

A.  [Increase  of  grace,  and  perseverance  therein  to  the 
end.] 

Q.  5.  Do  all  justified,  adopted,  and  sanctified  persons, 
enjoy  assurance  of  God's  love,  peace  of  conscience,  and 
joy  in  the  Holy  Ghost,  at  all  times  ? 

A.  Though  they  have  them  radically  in  their  justifica^ 
tion,  adoption,  and  sanctification,  yet  they  are  not  always 
sensible  of  the  possessio7i  of  them,  but  are  frequently  filled 

Part  I.— 17 


194  OF   ASSURANCE. 

with  doubts  and  fears  about  their  gracious  state,  Job  xxiii. 
8,  9.  Isa.  xlix.  14. 

Q,.  6.  Whence  is  it  that  they  who  have  assurance,  peace, 
and  joy  in  the  root^  have  not  dilwaiys  the  sensible  posses- 
sion of  these  benefits  ] 

A.  This  flows  sometimes  from  a  sovereign  cause  in  God, 
to  keep  down  a  spirit  of  pride  after  special  manifestations, 
2  Cor.  xii.  7 ;  and  sometimes  from  a  siy-ifuL  cause  in  believ- 
ers ;  such  as,  untenderness  in  their  walk,  Isa.  lix.  2 ;  rest- 
ing upon  a  manifestation,  Luke  ix.  33,  34 ;  or  quenching 
the  gracious  motions  and  operations  of  the  Spirit,  Eph. 
iv.  30. 

Q.  7.  Is  it  the  assurance  of  sense^  or  the  assurance  of 
faith,  that  is  mentioned  in  this  answer  ? 

A.  It  is  the  assurance  of  sense^  or  the  sensible  [assur- 
ance of  God's  love.] 

Q,.  8.  What  is  the  difference  between  the  assurance  of 
faitli,  and  the  assurance  of  sense? 

A.  The  object  of  the  assurance  of^ faith  is  "  Christ  in  the 
promise,"  James  ii.  23 ;  but  the  object  of  the  assurance 
of  sense  is  "  Christ  formed  in  the  soul,"  2  Tim.  ii.  12;  or, 
which  is  the  same  thing,  the  assurance  of  faith  is  founded 
on  the  infallible  word  of  God,  who  cannot  lie ;  but  the  as- 
surance of  sense  upon  the  person's  present  experience  of 
the  communications  of  divine  love. 

Q..  9.  How  may  assurance  of  God's  love  be  said  to  [ac- 
company orjloiu  from  justification  ?] 

A.  Because  in  it  we  see  his  love  to  us,  in  pardoning  our 
sins,  and  receiving  us  into  his  favour,  Ps.  ciii.  3,  4. 

Q..  10.  How  may  it  be  said  to  accompany  or  flow  from 
[adoption  /] 

A.  Because  we  see  in  it  his  love  to  us,  in  bringing  us 
into  his  family,  and  pitying  us,  "  like  as  a  father  pitieth  his 
children,"  Ps.  ciii.  13. 

Q,.  1 1 .  How  may  it  be  said  to  accompany  or  Jiow  from 
[sa.nctijication .?] 

A.  Because  in  it  we  see  his  love  to  us,  in  killing  our 
corru])tions,  and  quickening  his  graces,  Rom,  vi.  11,  14. 

CI.  12.  How  do  you  proveihdit  the  sensible  assurance  of 
God's  love  is  attainable  ? 

A.  From  the  command  to  give  diligence  to  attain  it,  2 
Pet.  i.  10;  and  from  its  being  actually  attained,  by  many 
of  the  saints ;  such  as,  Job,  chap,  xix,  25,  26.  David,  Ps. 
Ixxiii.  26.     Paul,  2  Tim.  iv^  7,  8,  and  others. 

Q,.  13.  How  are  the  saints  brought  to  this  privilege? 

A.  Sometimes  by  a  coarse  of  holy  and  self-denied  dili- 
gence in  the  way  of  commanded  duty,  Isa.  xxxii.  17;  and 
sometimes  by  the  Spirit  itself  bearing  loifness  with  their 
spirits,  that  they  are  the  children  of  God,  Roni.  viii.  16. 


OF  PEACE   OF  CONSCIENCE.  195 

Q,.  14.  What  may  afford  comfort  to  a  believer,  when  at 
any  time  he  loses  this  assurance  ? 

A.  That  the  covenant  stands  fast  with  Christ,  Ps.  Ixxxix. 
28 ;  that  the  love  of  God  is  invariably  the  same,  Zeph.  iii. 
17;  and  that  he  will  in  his  own  time  return  with  wonted 
loving-kindness,  Isa.  liv.  7,  8. 

Q,.  15.  What  is  incumbent  on  believers  for  recovering 
the  assurance  of  God's  love  when  they  have  lost  the  pre- 
sent sense  of  it  1 

A.  To  be  humbled  for  sin,  as  the  procuring  cause  of  the 
Lord's  departure,  Ps.  xl.  12;  to  justify  God,  and  to  con- 
demn themselves,  Dan.  ix.  7,  8 ;  and  to  wait  in  the  exer- 
cise of  prayer  and  fasting,  for  the  returns  of  his  love,  Isa. 
viii.  17. 

Q,.  16.  Of  what  advantage  to  believers  is  the  assurance 
of  God's  love  ? 

A.  It  animates  to  the  practice  of  every  commanded 
duty,  Ps.  cxix.  32 ;  it  supports  under  all  trials  and  afflic- 
tions, Ps.  xxiii.  4  ;  and  it  fills  the  soul  with  the  love  of  God, 
"because  he  first  loved  us,"  1  John  iv.  19. 

Q,.  17.  How  may  we  know  if  we  have  the  well-founded 
assurance  of  God's  love  1 

A.  If  it  flow  from  faith  on  Christ  in  the  promise,  Eph.  i. 
13;  if  it  fill  the  soul  with  an  humble  and  holy  wondering 
at  the  condescending  goodness  of  God,  2  Sam.  vii.  18;  and 
if  it  beget  ardent  desires  after  nearer  conformity  to  God 
here,  and  the  full  enjoyment  of  him  hereafter,  1  John  iii. 
2,3. 

Q,.  18.  What  is  the  difference  between  a  true  assurance 
of  God's  love  and  a  false  and  presumptuous  confidence  ? 

A.  True  assurance  makes  a  man  more  humble  and 
self-denied,  Gal.  ii.  19,  20;  but  presumptuous  confidence 
puffs  up  with  spiritual  pride  and  self  conceit,  2  Kings  x.  15, 
16 :  the  one  excites  to  the  practice  of  every  commanded 
duty,  Ps.  cxix.  32;  but  the  other  encourages  sloth  and 
indolence,  Luke  xi.  21 :  the  man  who  has  true  assurance, 
wants  to  be  searched  and  tried  as  to  the  reality  thereof, 
Ps.  xxvi.  1,  2;  but  they  who  are  stuffed  with  presumptu- 
ous confidence  hate  the  light,  "  neither  come  to  the  light, 
lest  their  deeds  should  be  reproved,"  John  iii.  20. 


OF  PEACE  OF  CONSCIENCE. 

Q.  1.  What  is  \^  peace  of  conscience?'] 

A.  It  is  the  inward  quiet  and  tranquillity  of  the  mind, 
arising  from  the  faith  of  being  justified  before  God,  Rom. 
V.  1. 

Q,.  2.  Why  is  peace  of  conscience  said  to  accompany  or 
fioiv  from  justification,  adoption,  and  sanctification  1 


196  OF  JOY  IN  THE  HOLY  GHOST. 

A.  Because  none  can  have  true  peace  of  conscience 
who  are  not  justified,  adopted,  and  sanctified :  there  being 
"  no  peace  to  the  wicked,"  Isa.  Ivii.  21. 

Q.  3.  When  may  we  be  said  to  have  that  peace  of  con- 
science which  flows  ivom.  justification? 

A.  When  the  conscience,  being  sprinkled  with  the 
blood  of  Christ,  is  set  free  from  the  fear  of  vindictive 
wrath,  Heb.  x.  22. 

Qi.  4.  When  have  we  that  peace  which  flows  from 
adoption  1 

A.  When  we  have  soul-quiet  and  composure,  through 
the  faith  of  God's  being  our  friend  and  father  in  Christ, 
Jer.  iii.  4,  19. 

Q,.  5.  When  have  we  that  peace  which  accompanies  or 
flows  from  sanctification  1 

A.  When  we  have  the  Spirit  of  God  shining  on  us,  in 
the  exercise  of  grace,  and  assisting  us  in  the  performance 
of  duty,  Ps.  cxxxviii.  3. 

Q,.  6.  Whether  is  the  peace  of  sanctification,  or  that  of 
justification,  most  stable  and  'permanent  ? 

A.  The  peace  of  sanctification,  having  many  imperfec- 
tions cleaving  to  it,  is  more  fluctuating  and  unstable  than 
the  peace  of  justification,  which  is  founded  upon  a  right- 
eousness that  is  everlasting,  and  always  the  same,  Isa.  xlv. 
24,  25. 

Q,.  7.  Have  all  believers  peace  in  their  consciences  at  all 

times  ? 

A.  They  have  ground  of  peace,  being  in  a  state  of 
peace  ;  but  have  not  always  the  sense  of  it,  Job  vi.  4. 

Q,.  8.  What  is  it  that  hinders  or  mars  the  sense  of  peace 
in  those  who  are  in  a  state  of  peace? 

A.  Their  not  improving  the  promises  by  faith,  for  pro- 
moting their  sanctification,  Isa.  xl.  27,  28;  their  sitting 
down\ipon  present  or  former  attainments,  Ps.  xxx.  6,  7  ; 
and  their  giving  way  to  the  temptations  of  Satan, 
who  is  an  enemy  both  to  their  grace  and  comfort,  Isa. 

liv.  11. 

Q,.  9.  What  are  the  marks  of  true  peace  of  conscience, 
which  distinguish  it  from  carnal  security  1 

A.  A  continual  warfare  against  all  known  sin,  Ps.  cxix. 
104;  and  a  sincere  endeavour  to  please  God,  verse  165; 
with  a  constant  fear  of  offending  him,  Gen.  xxxix.  9. 


OF  JOY  IN  THE  HOLY  GHOST. 

Q.  1.  What  is  [  ]oy  in  the  Holy  Ghost  ?] 
A.  It  is  that  inward  elevation  and  enlargement  of  soul 
which  flows  from  the  lively  exercise  of  faith,  feasting  on 


OF  INCREASE   OF   GRACE.  197 

Christ  in  the  promise,  1  Pet.  i.  8  :  "  Believing,  ye  rejoice, 
with  joy  unspeakable,  and  full  of  glory." 

Q,.  2.  Why  is  this  joy  said  to  be  [in  the  Holy  Ghost?] 

A.  Because  the  Holy  Ghost  is  the  author  of  it ;  as  j^er- 
sonally  inhabiting,  or  residing  in  the  believer,  John  xiv. 
16,  17. 

Q,.  3.  What  is  the  matter  or  ground  of  this  joy  1 

A.  God  in  Christ  as  the  everlasting  portion  of  the  be- 
lieving soul,  Ps.  xvi.  5,  6. 

Q,.  4.  What  are  the  properties  of  it  1 

A.  It  is  a  hidden  joy.  Pro  v.  xiv.  10 ;  it'  is  permanent, 
John  xvi.  22 ;  and  it  is  unspeakable,  1  Pet.  i.  8. 

Q.  5.  What  are  the  peculiar  seasons  of  this  joy? 

A.  The  time  of  special  manifestations  after  a  dark  night 
of  desertion,  Isa.  liv.  7,  8;  the  time  of  tribulation  for 
Christ's  sake,  Acts  xvi.  25 ;  the  time  of  God's  remarkable 
appearance  for  his  church,  Ex.  xv.  1;  and  sometimes  in 
or  about  the  time  of  death,  Ps.  xxin.  4. 

Q,.  6.  When  may  believers  be  said  to  have  that  joy  in 
the  Holy  Ghost,  which  accompanies  or  flows  from  justi- 
Jication  ? 

A.  When  they  have  "  boldness  to  enter  into  the  holiest 
by  the  blood  of  Jesus,"  Heb.  x.  19. 

Q.  7.  When  may  they  be  said  to  have  that  joy  wiiich 
flows  from  adoption  ? 

A.  When  the  "  Spirit  itself  beareth  witness  with  their 
spirit,  that  they  are  the  children  of  God ;"  and  enables  them 
to  cry,  Abba,  Father,  Rom.  viii.  15,  16. 

Q,.  8.  When  may  they  be  said  to  have  the  joy  that  flows 
from  sanctijication? 

A.  When  they  have  the  testimony  of  their  conscience 
bearing  witness  to  their  sincerity,  and  to  the  uprightness 
of  their  aims  and  endeavours  in  all  the  duties  of  religion, 
2  Cor.  i.  12:  "For  our  rejoicing  is  this,  the  testimony  of 
our  conscience,  that  in  simplicity  and  godly  sincerity,  not 
with  fleshly  wisdom,  but  by  the  grace  of  God,  we  have 
had  our  conversation  in  the  world." 

Q.  9.  What  are  the  signs  and  evidences  of  joy  in  the 
Holy  Ghost,  which  distinguish  it  from  that  joy  which  tem- 
porary believers,  or  hypocrites,  may  sometimes  have  in 
the  word  ?  Matt.  xiii.  20. 

A.  Joy  in  the  Holy  Ghost  has  an  enlivening,  Neh.  viii. 
10;  enlarging,  Ps.  xiv.  1;  humbling,  Job  xlii.  5,  6;  and  sanc- 
tifying influence  upon  the  soul,  2  Cor.  in.  18  ;  whereas  the 
joy  of  hypocrites  has  no  such  eflfects. 


OF  INCREASE  OF  GRACE. 

Q.  1.  What  do  you  understand  by  [increase  of  grace?'] 

17* 


198  OF   INCREASE   OP  GRACE. 

A.  The  gradual  advances  which  the  saints  are  helped 
to  make,  in  the  exercise  of  grace,  and  experimental  god- 
liness, Ps.  xcii.  12,  13. 

Q,.  2.  To  what  is  the  increase  of  grace  compared  in  scrip- 
ture \ 

A.  To  "  the  shining  light,  that  shineth  more  and  more 
unto  the  perfect  day,"  Pro  v.  iv.  18. 

Q,.  3.  What  is  the  spring  or  cause  of  the  believer's 
growth  ] 

A.  Union  with  Christ,  John  xv.  4 ;  and  participation  of 
vital  influences  from  him,  Col.  ii.  19. 

d.  4.  Why  is  it  ordered  that  believers  shall  grow  in 
grace  1 

A.  Because  there  is  a  particular  stature,  at  which  every 
member  of  the  mystical  body  is  appointed  to  arrive,  even 
"  the  measure  of  the  stature  of  the  fulness  of  Christ,"  Eph. 
iv.  13. 

Q,.  5.  How  does  growth  in  grace  flow  from  justification  ? 

A.  In  as  much  as  the  justified  person  is  delivered  from 
a  legal  incapacity  to  grow,  Ps.  cxvi.  16 ;  and  is  made  free 
and  imfettered  for  the  service  of  God,  Gal.  v.  1. 

Q..  6.  How  does  it  flow  from  adoption  1 

A.  In  as  much  as  the  sincere  milk  of  the  word  is  desired 
by  the  new-born  babes,  that  they  may  grow  thereby,  1  Pet. 
ii.  2. 

Q.  7.  How  does  it  flow  from  sanctification  ? 

A.  In  as  much  as  the  image  of  God,  drawn  upon  the 
soul,  is  in  sanctification,  carried  on  to  a  nearer  conformity, 
till  ive  shall  be  perfectly  like  him,  -when  ive  shall  see  him  as 
he  is,  1  John  iii.  2. 

Q,.  8.  Do  believers  grow  in  grace  at  all  times  ? 

A.  They  have  3.  principle  of  growth,  the  seed  of  God  re- 
maining in  them,  1  John  iii.  9 ;  but  they  do  not  grow  at 
all  times  ;  they  have  their  luinters.  Song  ii.  11,  in  which  the 
influences  of  grace,  necessary  for  growth,  are  ceased,  chap. 
V.  2. 

Q,.  9.  Whence  is  it  that  the  believer's  growth  ceases  at 
any  time  1 

A.  Faith  being  like  the  ^;//)e  that  received  the  oil  from 
the  boivl  to  each  lamp  in  the  candlestick,  Zech.  iv.  2;  if 
that  pipe  be  stopped,  or  the  saint's  faith  lie  dormant  and 
inactive,  then  all  the  rest  of  the  graces  will  also  languish 
and  decay,  Ps.  xxvii.  13. 

Q.  10.  How  is  growth  in  grace  revived,  after  the  lan- 
guishings  and  decays  of  it] 

A.  "VhQ  pipe  of  faith  remaining  still  at  the  fountain,  as  a 
bond  of  union  between  Christ  and  the  soul,  the  Lord  Jesus 
clears  this  mean  of  conveyance,  and  then  the  influences 
for  growth ^ow%  and  the  believer's  graces  look  fresh  and 
green  again,  Hos.  xiv.  7:  "  They  that  dwell  under  his  sha- 


OF  INCREASE   OF  GRACE.  199 

dow  shall  return ;  they  shall  revive  as  the  corn,  and  grow 
as  the  vine." 

Q,.  11.  Since  the  tares  have  their  grov^^th,  as  well  as  the 
tvheat,  Matt.  xiii.  26,  how  shall  we  distinguish  between 
the  growth  oViypocrites^  and  the  growth  of  the  true  Chris- 
tian / 

A.  The  distinction  lies  in  the  nature  of  the  growth :  the 
growth  of  the  true  Christian  is  regular  and  proportionable 
in  all  the  parts  of  the  new  man;  it  is  a  groiuing  up  into  him 
in  all  things  ivho  is  the  head,  Eph.  iv.  15;  whereas,  hypo- 
crites when  they  get  more  knowledge  into  their  heads^ 
and  no  more  holiness  into  their  hearts,  may  be  more  taken 
up  with  the  externals  of  religion  than  formerly,  and  yet 
as  great  strangers  to  the  poiver  of  godliness  as  ever,  2  Tim. 
iii.  5. 

Q.  12.  What  are  the  several  ivays  in  which  believers 
grow  at  once  ? 

A.  They  grow  inwardly  and  outwardly ;  upward  and 
downward,  Isa.  xxxvii.  31. 

Q,.  13.  How  do  believers  grow  inwardbj? 

A.  By  uniting  more  closely  to  Christ,  and  cleaving  more 
firmly  to  him  as  the  head  of  influences,  which  is  the  spring 
of  all  other  true  Christian  growth,  Eph.  iv.  15. 

Q,.  14.  How  do  they  grow  outivardly  J 

A.  By  being  fruitful  in  good  works  in  their  life  and  con- 
versation. Tit.  iii.  8. 

Q,.  15.  How  do  they  grow  upward? 

A.  In  heavenly-mindedness  and  contempt  of  the  world, 
Phil.  iii.  20 :  "  Our  conversation  is  in  heaven  V 

Q,.  16.  How  do  they  grow  downioard? 

A.  In  humility  and  self-abasement ;  the  branches  of  the 
largest  growth  in  Christ,  are,  in  their  own  eyes,  less  than 
the  least  of  all  saints,  Eph.  iii.  8;  yea,  the  chief  of  sinners, 
1  Tim.  i.  15;  they  see  that  they  can  do  nothing,  2  Cor. 
iii.  5;  that  they  deserve  nothing,  Gen.  xxxii.  10;  and  that 
they  are  nothing,  2  Cor.  xii.  11. 

Q,.  17.  May  not  Christians  mistake  their  case,  by  mea- 
suring their  growth  in  one  of  these  ways,  exclusively  of 
the  rest  of  them  1 

A.  Yes ;  if,  for  instance,  they  measure  it  upioards,  and 
not  at  all  doionwards ;  for,  though  a  Christian  may  want 
the  sweet  consolations  and  flashes  of  affection,  which  he 
has  sometimes  had,  yet,  if  he  be  growing  in  humility,  self- 
denial,  and  a  sense  of  needy  dependence  on  the  Lord 
Jesus,  he  is  a  groiuing  Christian,  Hos.  xiv.  5 :  "  I  will  be 
as  the  dew  unto  Israel ;  he  shall — cast  forth  his  roots  as 
Lebanon." 

Q,.  18.  When  believers  cannot  perceive  their  growth, 
how  may  they  know  if  they  have  true  grace  at  all,  how- 
ever iveak  ? 


200  OF  PERSEVERANCE. 

A.  If  they  have  any  measure  of  self-loathing  on  account 
of  sin,  Ezek.  xxxvi.  31;  if  they  have  a  desire  for  grace, 
Neh.  i.  11;  if  they  prize  Christ  above  aJl  things,  Phil.  iii.  8; 
and  if  they  love  Iiis  members  for  his  sake,  1  John  v.  1. 


OP  PERSEVERANCE. 

Q,.  I.  What  is  meant  by  [perseverance]  in  grace'? 

A.  A  continuing  still  in  the  state  of  grace,  and  the  habi- 
tual practice  of  godliness,  to  the  end,  John  x.  28. 

Q,.  2.  Can  none  vv^ho  are  justified,  adopted,  and  sancti- 
fied, fail  totally  and  finally  from  grace  ] 

A.  No :  they  can  neither  fall  totally  from  all  grace  nor 
finally  without  recovery  ;  for,  "  those  that  thou  gavest  me, 
says  Christ,  I  have  kept,  and  none  of  them  is  lost,"  John 
xvii.  12. 

Q,.  3.  How  is  the  perseverance  of  the  saints  infallibly 
secured  ? 

A.  By  the  immutability  of  electing  love,  Jer.  xxxi.  3 ;  by 
an  indissoluble  union  with  Christ,  Rom.  viii.  38,  39;  by 
the  merit  of  his  purchase,  1  Pet.  i.  18, 19 ;  by  the  pre  valency 
of  his  intercession,  Luke  xxii.  32  ;  by  the  inhabitation  of 
the  Spirit,  John  xiv.  i6;  and  by  the  power  of  a, promising- 
God,  1  Pet.  i.  5. 

Q,.  4.  What  promise,  among  others,  have  believers  for 
their  perseverance  in  grace  to  the  end  1 

A.  They  have  that  remarkable  promise,  in  Jer.  xxxii.  40 : 
"  I  will  not  turn  away  from  them  to  do  them  good  ;  but  I 
will  put  my  fear  in  their  hearts,  that  they  shall  not  depart 
from  me." 

Q,.  5.  What  security  have  believers  by  this  promise  ? 

A.  They  are  secured  on  every  side;  both  that  God  will 
never  cast  them  off",  and  that  they  shall  never  depart  from 
him  ? 

Q,.  6.  What  is  the  ground,  in  laiu,  upon  which  believers 
are  secured,  that  God  will  never  cast  them  off,  and  that 
they  shall  never  depart  from  him  ] 

A.  Christ's  perseverance  in  obedience  to  the  law  for 
them,  till  the  condition  of  the  covenant  was  perfectly  ful- 
filled, Phil.  ii.  8,  by  which  their  perseverance  was  pur- 
chased, and  infallibly  secured,  Tit.  ii.  14. 

Q..  7.  Do  all  who  make  a  zealous  profession  of  religion 
persevere  in  it  ] 

A.  No  :  many  of  them  afterwards /a7Z  a?^ay,  John  vi.  ^. 

Q,.  8.  What  may  we  conclude  about  those  who  fall  to- 
tally and  finally  from  their  profession  1 

A.  That  tliey  were  never  in  reality  what  they  professed 
themselves  to  be,  1  Jolm  ii.  19 :  "They  went  out  from  us, 
but  they  were  not  of  us ;  for  if  they  had  been  of  us,  they 


OP   PERSEVERANCE.  ^  201 

would  no  doubt  have  continued  with  us ;  but  they  went 
out,  that  they  might  be  made  manifest,  that  they  were  not 
all  of  us." 

Q,.  9.  What  are  the  chief  branches  of  the  promise  of  per- 
severance ] 

A.  A  promise  of  the  continued  injiuence  of  grace,  Isa. 
xxvii.  3 ;  and  a  promise  of  continued  pardon  lor  the  sins 
of  the  behever's  daily  walk,  Jer.  xxxiii.  8. 

Q,.  10.  Why  is  the  promise  of  the  continued  influences  of 
grace  necessary  ? 

A.  Because  the  stock  of  inherent  grace  would  soon  fail: 
of  itself,  it  would  wither  away,  and  die  out,  if  it  were  not 
fed,  John  xv.  16. 

Q,.  11.  Why  is  the  promise  of  continued  pardon  neces- 
sary to  the  perseverance  of  saints  already  justified  ? 

A.  Not  as  if  there  were  any  need  of  new  pardons  with 
respect  to  their  state ;  because  none  of  their  sins  can  bring 
them  afterwards  under  the  guilt  of  eternal  ivrath,  Rom. 
viii.  1;  but  only  with  respect  to  the  sins  of  their  daily  ivalk, 
which  bring  them  under  the  guilt  of  fatherly  anger,  Ps. 
Ixxxix.  30—32. 

Q,.  12.  How  is  the  pardon  of  the  sins  of  their  daily  walk 
granted  to  believers } 

A.  Upon  their  renewed  actings  of  faith  in  Jesus  Christ, 
and  of  repentance  towards  God ;  yet  not  for  their  believ- 
ing and  repenting,  but  for  Christ's  sake,  1  John  ii.  1,  2, 
even  as  the  first  pardon  is  given,  chap.  i.  7. 

Q,.  13.  Does  repentance  then  go  before  the  pardon  of 
sinf 

A.  Although  repentance  does  not  go  before,  but  follows 
after  the  pardon  of  sin  in  justification ;  yet  not  only  faith 
but  repentance  also,  goes  before  the  pardons  given  to 
those  who  are  already  justified,  1  John  i.  9 :  "  If  we  con- 
fess our  sins,  he  is  faithful  and  just  to  forgive  us  our  sins." 

Q,.  14.  How  does  the  perseverance  of  the  saints  flow 
from  their  justification  1 

A.  In  as  much  as  they  who  are  once  justified,  and  ac- 
cepted in  the  Beloved,  are  always  so;  for  "the  gifts  and 
calling  of  God  are  without  repentance,"  Rom.  xi.  29. 

Q,.  15.  How  does  their  perseverance  flow  from  adoption? 

A.  In  as  much  as  he  who  has  adopted  them  as  his  chil- 
dren, is  their  everlasting  Father,  Isa.  ix.  6 ;  and  therefore 
they  shall  abide  in  his  house  for  ever,  John  viii.  35. 

Q..  16.  How  does  it  flow  from  their  sanctification? 

A.  In  as  much  as  the  sanctifying  Spirit  is  given  them  to 
ahide  ivith  them  for  ever,  John  xiv.  16;  and  to  be  in  them 
a  ivell  of  watev,  springing  up  into  everlasting  life,  chap. 
iv.  14. 

Q,.  17.  What  improvement  should  be  made  of  this  con- 


202  OF   BENEFITS    AT   DEATH. 

nexion  of  the  benefits  and  blessings  that  accompany  and 
Jiow  from,  justification^  adoption^  and  sanctification  ? 

A.  It  should  excite  in  us  a  desire  after  the  saving  know- 
ledge of  the  truth,  as  it  is  in  Jesus,  in  whom  all  the  Unes 
of  divine  truth  meet,  as  in  their  centre,  Eph.  iv.  21;  and 
to  admire  the  infinite  goodness  and  wisdom  of  God,  who 
has  so  linked  all  the  blessings  of  the  covenant  into  one 
another,  that  they  who  are  possessed  oi  one,  are  possessed 
of  all,  1  Cor.  iii.  22,  23. 


Quest.  37.  What  benefits  do  believers  receive  from 
Christ  at  death  1 

Ans.  The  souls  of  believers  are,  at  their  death,  made 
perfect  in  holiness,  and  do  immediately  pass  into  glory  ; 
and  their  bodies  being  still  united  to  Christ,  do  rest  in 
their  graves  till  the  resurrection. 


to" 


Q,.  1.  Why  are  the  persons  spoken  of  in  the  answer, 
called  [believers  ?] 

A.  Because  they  have  been  enabled,  by  grace,  to  credit 
the  truth  of  God  in  his  promise,  and  to  embrace  the  good 
that  is  in  it,  Heb.  xi.  13, 

Q,.  2.  What  is  the  difi^erence  between  believers,  and  oth- 
ers, in  their  death  1 

A.  Believers  die  in  virtue  of  the  promise  of  the  covenant 
of  grace,  in  which  death  is  made  over  to  them  unstinged, 
as  a  part  of  Christ's  legacy,  1  Cor.  iii.  22 ;  whereas  all 
others  die  in  virtue  of  the  threatening  of  the  covenant  of 
works,  Gen.  ii.  17,  having  the  sting  of  death  sticking  fast 
both  in  their  souls  and  bodies. 

Q,.  3.  What  is  the  sting  of  death  1 

A.  The  sting  of  death  is  sin,  1  Cor.  xv.  56;  and  the 
curse  is  the  inseparable  companion  of  sin.  Gal,  iii.  10. 

Q,.  4.  What  security  in  law  have  believers  against  the 
sting  of  death  ] 

A.  Christ's  receiving  it  into  his  own  soul  and  body, 
as  their  Surety,  that  thoy  might  be  delivered  from  it: 
wherefore  the  promise  of  victory  over  death,  made  to  him, 
Isa.  XXV.  8,  secures  the  disarming  of  it  to  them,  1  Cor. 
XV.  57. 

Ci.  5.  IIow  many  fold  are  the  benefits  which  believers 
receive  from  Christ  at  tlieir  deaths 

A.  They  are  ^«'o/o/f/;  such  as  respect  their  souls,  and 
such  as  respect  their  bodies. 

Q,.  6,  How  does  it  appear  that  [the  souls  of  believers] 
exist  in  a  state  of  separation  from  their  bodies'? 


OF   BENEFITS   AT   DEATH.  203 

A.  From  the  Lord's  calling  himself  the  "God  of  Abra- 
ham, the  God  of  Isaac,  and  the  God  of  Jacob,"  long  after 
their  death,  as  an  evidence  that  their  so u/6"  were  Living; 
for  "God  is  not  the  God  of  the  dead,  but  of  the  living," 
Matt.  xxii.  32 ;  and  from  the  death  of  believers  being 
called  a  departure^  2  Tim.  iv.  6 ;  intimating  that  the  soul, 
upon  its  separation,  departs  only  from  the  earthly  house 
of  this  tabernacle,  to  a  house  not  made  with  hands,  eternal 
in  the  heavens,  2  Cor.  v.  1. 

Q.  7.  Are  the  souls  of  men  absolutely  and  independently 
immo7'tal  J 

A.  No:  God  only  is  so,  1  Tim.  vi.  16:  Who  only  hath 
immortality. 

Q,.  8.  In  what  sense  then  are  souls  immortal? 

A.  In  that,  as  to  their  natural  constitution,  they  are  in- 
coi-ruptible,  having  no  inward  principle  of  corruption,  but 
remaining  in  a  state  of  activity  after  the  death  of  the  body, 
Heb.  xii.  23 :  "  The  spirits  of  just  men  made  perfect." 

Q,.  9.  How  do  you  prove  the  immoi'tality  of  the  soul 
from  the  nature  of  it  ] 

A.  In  its  nature,  it  is  a  spiritual,  immaterial,  or  incorpo- 
real substance :  and,  therefore,  where  there  is  no  composi- 
tion of  parts,  there  can  be  no  dissolution  of  them,  Luke 
xxiv.  39 :  "A  spirit  hath  not  flesh  and  bones." 

Q.  10.  How  are  we  sure  that  the  soul  shall  never  be 
annihilated? 

A.  From  the  promise  of  everlasting  happiness  to  the 
righteous ;  and  the  threatening  of  everlasting-  misery  to 
the  wicked,  Matt.  xxv.  46 :  "  These  shall  go  away  into 
everlasting  punishment ;  but  the  righteous  into  life  eter- 
nal." 

Q..  11.  What  are  the  benefits  conferred  upon  the  souls 
of  believers,  upon  their  separation  from  their  bodies  ? 

A.  They  are  [made  perfect  in  holiness,  and  do  immedi- 
ately pass  into  glory,]  Heb.  xii.  23.  Phil.  i.  23. 

Q.  12.  How  does  it  appear,  that  the  souls  of  believers 
are  not  made  perfect  in  holiness,  while  united  to  their 
bodies  in  this  life  1 

A.  From  the  remains  of  corruption  and  indwelling  sin 
which  cleave  to  the  best  of  the  saints  of  God,  while  in  an 
imbodied  state,  Rom.  vii.  23,  24. 

Q,.  13.  In  what  consists  that  [perfect  holiness]  which  is 
conferred  upon  the  souls  of  believers  at  their  separation  ] 

A.  Not  only  in  a  perfect  freedom  from  all  sin,  as  to  the 
very  bei7ig  of  it.  Rev.  xxi.  4,  but  in  a  perfect  likeness  and 
conformity  to  God,  1  John  iii.  2. 

Q,,  14,  What  comfort  may  the  believer  have,  in  the^ro^- 
pect  of  the  separation  of  his  soul  from  his  body  ] 

A.  That  as  sin  made  its  first  entrance  into  him  at  the 
union  of  his  soul  and  body,  so  it  shall  be  for  ever  cast  out 


204  OF   BENEFITS   AT   DEATH. 

at  their  separation ;  in  which  respect,  among  many  oth- 
ers, death  is  great  gain,  Phil.  i.  21. 

d.  15.  Why  must  the  souls  of  believers  be  perfectly  holy 
at  their  separation ) 

A.  Because  nothing  that  de/ileth  can  enter  within  the 
gates  of  the  heavenly  Jerusalem,  Rev.  xxi.  27. 

Q.  \6.  What  is  the  necessary  concomitant  of  the  soul's 
perfect  holiness  1 

A..  Perfect  and  uninterrupted  communion  with  God,  1 
John  iii.  2. 

Q,.  17.  Where  is  this  perfect  and  uninterrupted  com- 
munion to  be  enjoyed  ] 

A.  In  glory,  1  Cor.  xiii.  12. 

Q,.  18.  When  do  the  souls  of  the  saints  [pass  into  glory?] 

A.  As  they  are  made  perfect  in  holiness  immediately 
upon  their  separation,  so  do  they  likewise  [immediately] 
pass  into  glory. 

Q,.  19.  Why  is  it  said  in  the  answer  that  they  pass  [im- 
mediately]  into  gloiy? 

A.  To  show  that  the  fiction  of  a  middle  state,  between 
heaven  and  hell,  invented  by  the  papists,  has  no  manner 
of  warrant,  or  foundation  in  scripture. 

Q,.  20.  How  do  you  prove  from  scripture,  that  the  souls 
of  believers,  upon  their  separation  from  their  bodies,  pass 
immediately  into  glory  ? 

A.  The  soul  of  that  certain  beggar,  named  Lazarus, 
was  immediately,  upon  its  separation,  "carried  by  the 
angels  into  Abraham's  bosom,"  Luke  xvi.  22 :  in  like  man- 
ner the  soul  of  the  thief  upon  the  cross  was  immediately 
glorified ;  for,  says  Christ  to  him,  "  To-day  shalt  thou  be 
with  me  in  paradise,"  Luke  xxiii.  43 ;  and  Stephen,  among 
his  last  words,  prays,  "  Lord  Jesus,  receive  my  spirit," 
Acts  vii.  59 ;  plainly  intimating,  that  he  firmly  believed  his 
soul  would  be  with  Christ  in  glory  immediately  after 
death. 

Q,.  21  What  is  that  [glory]  into  which  the  souls  of  be- 
lievers immediately  pass  ? 

A.  "  Eye  hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him,"  1  Cor.  ii.  9.  However, 
since  naked  discoveries  of  the  heavenly  glory,  divested  of 
earthly  resemblances,  would  be  too  bright  for  our  weak 
eyes ;  such  is  the  condescension  of  God,  that  he  has  been 
pleased  to  represent  to  us  heaven's  happiness,  under 
similitudes  taken  from  earthly  things,  glorious  in  the  eyes 
of  men. 

Q.  22.  What  are  the  similitudes  by  which  this  glory,  into 
which  the  souls  of  believers  immediately  pass,  is  held  forth 
in  scripture  1 

A.  It  is  compared  to  a  kingdom,  Luke  xii.  32 ;  to  a  house 


OP   BENEFITS   AT   DEATH.  205 

7iot  made  with  hands,  2  Cor.  v.  1;  to  an  inJieritance  incor- 
ruptible, 1  Pet.  i.  4  ;  and  to  a  better  country-,  Heb.  xi.  16. 

Q,.  23.  Why  is  the  heavenly  glory  compared  to  a  king- 
dom ? 

A,  Because  of  the  fulness  of  all  spiritual  and  eternal 
good,  of  which  the  saints  are  there  possessed ;  and  the 
glorious  dignity  to  which  they  are  advanced,  Rev.  i.  6: 
"  And  hath  made  us  kings  and  priests  unto  God  and  his 
Father." 

Q,.  24.  Why  is  it  called  a  house  not  made  loith  hands  ? 

A.  To  signify  the  unspeakable  excellency  of  the  hea- 
venly mansions,  above  the  most  stately  palaces  built  by 
the  hands  of  men. 

Q,.  25.  Why  is  it  said  to  be  an  incorruptible  inheri- 
tance 1 

A.  To  intimate,  that  the  happiness  of  the  saints  will  be 
of  an  unfading  nature  for  ever,  1  Pet.  v.  4  :  "  Ye  shall  re- 
ceive a  crown  of  glory  that  fadeth  not  away." 

Q,.  26.  Why  is  it  called  a  better  country  ? 

A.  To  show  that  there  is  no  comparison  between  t?ie 
things  which  are  seen,  and  are  temporal,  and  the  things 
which  are  not  seen,  and  are  eternal,  2  Cor.  iv.  18. 

Q.  27.  What  benefits  do  believers  receive  from  Christ,  at 
death,  with  respect  to  their  bodies  1 

A.  [Their  bodies,  being  still  united  to  Christ,  do  rest  in 
their  graves  till  the  resurrection,]  Isa.  Ivii.  2.  Job  xix.  26. 

d.  28.  How  does  it  appear,  that  the  [bodies]  of  believers 
in  their  [graves,],  remain  [still  united  to  Christ  ?] 

A.  The  union  was  with  the  person  of  believers,  of  which 
their  bodies  are  a  part ;  and  this  union  being  indissoluble, 
it  must  still  subsist  with  their  bodies  in  the  grave,  as  well 
as  with  their  souls  in  heaven,  Isa.  xxvi.  19. 

Q,.  29.  How  may  believers  be  assured  of  this  from  the 
imion  between  the  ttvo  natures  in  the  person  of  Christ  1 

A.  Because,  as  at  the  death  of  Christ,  though  his  soul 
was  separated  from  his  body,  yet  neither  the  one  nor  the 
other  were  separated  from  his  divine  person,  but  remain- 
ed as  firmly  united  to  it  as  ever ;  so  neither  the  soul  nor 
body  of  the  believer  shall  be  separated  from  Christ  by 
their  separation  from  one  another  at  death,  but  both  of 
them  remain  indlssolubly  united  to  him  for  ever,  Rom.  viii. 
38,  39. 

Q.  30.  What  is  the  difference  of  the  grave  to  the  right- 
eous and  to  the  wicked  1 

A.  To  the  one  the  grave  is  a  resting-place ;  but  to  the 
other  it  is  a  prison-house,  where  they  are  kept  in  close 
custody  for  the  judgment  of  the  great  day,  Dan.  xii.  2. 

Q,.  31.  Why  are  the  bodies  of" the  saints  said  to  [rest 
in  their  graves  ?] 

A.  Because  their  arraves  are  like  beds  of  ease,  where 

Part  1—18 


20G  OF   BENEFITS    AT   THE   RESURRECTION. 

their  bodies  lie  in  safety,  till  they  shall  be  awakened  in  the 
morning  of  the  resurrection,  Isa.  Ivii.  2. 

U.  o'2.  How  is  their  resting-  in  the  grave  expressed  in 
scripture  J 

A.  By  sleeping  in  Jesus,  1  Thess.  iv.  14;  intimating, 
that  they  sleep  in  union  with  Jesus,  and  that  his  Spirit 
keeps  possession  of  every  particle  of  their  dust,  which  he 
will  quicken  and  rebuild  as  his  temple  at  the  last  day, 
Rom.  viii.  11. 

Q,.  33.  How  long  will  they  rest  in  their  graves  ? 

A.  [  Till  the  resurrection}  of  all  the  dead  at  the  great  day, 
John  V.  29. 

Q.  34.  How  may  believers  be  assured  of  receiving  these 
promised  benefits  from  Christ  at  their  death  ] 

A.  They  may  be  assured  of  them,  upon  this  ground, 
that  the  promises  of  these  benefits  to  them  are  all  ingraft- 
ed upon  the  promises  made  to  him,  as  their  glorious  head, 
before  the  world  began,  2  Tim.  i.  9.  Tit.  i.  2. 

Q,.  35.  Upon  what  promise  made  to  Christ,  is  the  pro- 
mise of  disarming  death,  to  the  dying  believer,  ingrafted  ; 
Hos.  xiii.  14  :  "  O  death  !  I  will  be  thy  plagues  J" 

A.  It  is  ingrafted  upon  the  promise  made  to  him,  of 
complete  victory  over  death,  Isa.  xxv.  8 :  "He  will  swal- 
low up  death  in  victory." 

Q,.  36.  Upon  what  ground  may  believers  be  assured 
that  their  souls,  at  death,  shall  immediately  pass  into  glory  ? 

A.  The  promise  of  transporting  their  souls  into  heaven, 
immediately  upon  the  separation  from  their  bodies,  (Luke 
xxiii.  43,  "  Jesus  said  unto  him.  Verily  I  say  unto  thee.  To- 
day shalt  thou  be  with  me  in  paradise,")  is  ingrafted  upon 
the  promise  made  to  Christ,  that  when  he  should  make 
his  soul  an  offering  for  sin,  he  should  see  his  seed,  Isa. 
liii.  10. 

Q,.  37.  Upon  what  promise  made  to  Christ  is  the  pro- 
mise of  destroying  death,  to  the  dead  believer,  ingrafted ; 
Hos.  xiii.  14  :  "  O  grave  !  I  will  be  thy  destruction  ]" 

A.  It  is  ingrafted  upon  the  promise  made  to  him,  of  the 
resurrection  of  his  mystical  members,  Isa.  xxvi.  19:  "  Thy 
dead  men  shall  live,  together  with  my  dead  body  shall 
they  arise.    Awake,  and  sing,  ye  that  dwell  in  the  dust." 


Quest.  38.   IVJiat  henejits  do   believers  receive  from 
Christ  at  the  resurrection  1 

Ans.  At  the  resurrection,  believers  being  raised  up  in 
glory,  shall  be  openly  acknowledged  and  acquitted  in  the 


OF  BENEFITS   AT   THE   RESURRECTION.  207 

day  of  judgment,  and  made  perfectly  blessed  in  the  full 
enjoying  of  God  to  all  eternity. 

Q.  1.  Will  not  all  others  of  mankind  be  raised  as  well 
as  [believers  ?] 

A.  Yes ;  "  There  shall  be  a  resurrection  of  the  dead, 
both  of  the  just  and  unjust,"  Acts  xxiv.  15. 

Q,.  2.  How  do  you  prove,  that  there  will  be  a  general  re- 
surrection of  the  dead  ] 

A,  From  the  power  of  God,  which  can  raise  them,  and 
from  the  scriptures,  which  affirm  that  he  will  do  it ;  by 
which  two  arguments,  our  Lord  proves  the  doctrine  of 
the  resurrection,  against  the  Sadducees,  Matt.  xxii.  29: 
"Jesus  answered  and  said  unto  them.  Ye  do  err;  not 
knowing  the  scriptures,  nor  the  power  of  God," 

Q,.  3.  How  does  it  appear  that  God  can  raise  the  dead  7 

A.  Since  his  power  was  able  to  speak  the  world  into 
being  out  of  nothing,  surely  the  same  power  can  as  easily 
raise  up  the  bodies  of  men  out  of  their  former  dust,  and 
put  them  into  order  after  their  dissolution,  Rom.  iv.  17. 

Q,.  4.  What  scripture  instances  has  God  given  of  his 
power  in  raising  the  dead  ? 

A.  In  the  Old  Testament ;  the  son  of  the  widow  of  ^S'a- 
repta  was  raised,  when  he  was  but  newly  dead,  1  Kings 
xvii,  22 ;  the  Shunamite's  son,  when  he  had  lain  dead  a 
considerable  time,  2  Kings  iv.  35 ;  and  the  man  cast  into  the 
sepulchre  of  Ehsha,  when  they  were  burying  him,  chap, 
xiii.  21.  In  the  New  Testament ;  the  daughter  of  Jairus, 
Mark  v.  41,  and  Dorcas,  Acts  ix.  40,  were  both  raised  to 
life,  when  lately  dead;  the  widow's  son  in  Nain,  when 
they  were  carrying  him  out  to  bury  him,  Luke  vii.  12, 
15 ;  and  Lazarus,  when  dead  four  days,  John  xi.  39,  44. 

Q,.  5.  How  can  the  dust  of  men's  bodies  be  distinguished 
and  separated,  when  the  ashes  of  many  generations  are 
mingled  together  '\ 

A.  With  men  it  is  impossible,  but  not  with  God;  for, 
whoever  believes  an  infinite  understanding,  Ps.  cxlvii.  5, 
must  own,  that  no  mass  of  dust  can  be  so  intermixed,  but 
that  God  perfectly  comprehends  and  infallibly  knows  how 
the  most  minute  particle,  and  every  one  of  them  is  to  be 
matched;  and  therefore  know^s  where  the  particles  of 
each  body  are,  and  how  to  separate  them  one  from  an- 
other. 

Q.  6.  How  is  it  evident  from  the  scriptures,  that  God 
WILL  raise  the  dead? 

A.  From  several  passages  therein,  which  expressly  affirm 
that  he  will  do  so,  such  as,  Dan.  xii.  2 :  "  And  many  of 
them  that  sleep  in  the  dust  of  the  earth  shall  awake;  some 


208  OF   BENEFITS   AT  THE   RESURRECTION. 

to  everlasting  life,  and  some  to  shame  and  everlasting  con- 
tempt." John  V.  28,  29 :  "  All  that  are  in  their  graves  shall 
hear  his  voice,  and  shall  come  forth :  they  that  have  done 
good  unto  the  resurrection  of  life,  and  they  that  have  done 
evil  unto  the  resurrection  of  damnation."  See  also  Job 
xix.  26,  27.    Acts  xxiv.  15. 

Q,.  7.  How  did  our  Lord  prove  the  resurrection  against 
the  Saddiicees,  who  held  only  the  Jive  books  of  Moses  as 
most  authentic  1 

A.  From  Ex.  iii.  G :  "  I  am  the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob."  From  whence  he 
argues,  Luke  xx.  37,  33:  "Now,  that  the  dead  are  raised, 
even  Moses  showed  at  the  bush,  when  he  called  the  Lord, 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God 
of  Jacob :  for  he  is  not  the  God  of  the  dead,  but  of  the 
living." 

(i.8.  What  is  the  force  of  this  argument  for  proving  the 
resurrection  1 

A.  It  amounts  to  this :  he  is  the  God  of  their  persons, 
and  not  the  God  of  their  souls  only  ;  and  therefore,  though 
their  souls^  in  a  separate  state,  love,  worship,  and  praise 
him  ;  yet  their  bodies  must  also  be  raised  out  of  the  dust, 
and  be  restored  to  life  by  the  soul's  resuming  its  possession, 
that  they  may,  as  living  persons,  or  men,  having  soul  and 
body  united,  love,  serve,  and  adore  him  ;  and  have  the  fuU 
enjoyment  of  all  the  blessings  contained  in  his  being  their 
God,  Heb.  xi.  16. 

Q,.  9.  Will  the  self-same  body  that  dies  be  raised  again  1 

A.  Yes  ;  it  will  be,  for  substance,  the  same  body  that  will 
be  raised,  though  endued  with  other  qualities.  The  very 
notion  of  a  Resurrection  implies  as  much ;  since  nothing 
can  be  said  to  rise  again,  but  that  which  falls. 

Q,.  10.  How  do  you  prove  from  scripture,  that  the  self- 
same body  that  dies,  shall  be  raised  again "? 

A.  Death,  in  scripture-language,  is  a  sleep,  and  the  re- 
surrection, an  aivakening-  out  of  that  sleep,  Job  xiv.  12; 
which  shows  the  body  rising  up,  to  be  the  self-same  that 
died ;  and  the  apostle  tells  us,  that  it  is  this  mortal,  which 
must  put  on  immortality,  1  Cor.  xv.  53;  and  that  Christ 
shall  "  change  our  vile  body,  that  it  may  be  fashioned  like 
unto  his  glorious  body,"  Phil.  iii.  21. 

Q,.  11.  How  do  you  prove  this  from  the  equity  of  the 
divine  procedure  ? 

A.  Though  the  glorifying  of  the  bodies  of  the  saints 
cannot,  in  a  strict  sense,  be  said  to  be  the  reward  of  their 
services  or  sufferings  on  earth  ;  yet  it  is  not  agreeable  to 
the  manner  of  the  divine  dispensation,  that  one  body  serve 
him,  and  another  be  glorified;  that  one  fght,  and  another 
receive  the  crown. 


OF  BENEFITS   AT   THE   RESURRECTION.  209 

Q,.  12.  Will  the  same  bodies  of  the  wicked^  which  are  laid 
in  the  dust,  be  also  raised  again  ] 

A.  Yes  ;  that  the  same  body  which  sinned  may  suffer : 
it  being  unsuitable,  that  one  body  be  the  instrument  of 
sin  here,  and  another  suffer  in  hell  for  that  sin. 

Q,,  13.  By  what  means  will  the  dead  be  raised  ? 

A.  "  The  Lord  Jesus  himself  shall  descend  from  heaven 
with  a  shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God,"  1  Thess.  iv.  IG;  and  at  hisalarming  voice, 
which  shall  be  heard  all  the  world  over,  the  scattered  dust 
of  all  the  dead  shall  be  gathered  together,  dust  to  its  dust ; 
and  likewise  every  soul  shall  come  again  to  its  own  body, 
never  more  to  be  separated. 

Gl.  14.  In  what  order  will  they  be  raised? 

A..  "  The  dead  in  Christ  shall  rise  first,"  2  Thess.  iv.  16. 

Q,.  1 5.  What  will  become  of  those  who  shall  be  found 
alive  at  the  second  coming  of  Christ  ] 

A.  They  shall  not  die,  and  soon  after  be  raised  again ; 
but  they  shall  be  changed,  in  some  such  manner  as  Christ's 
body  was  on  the  mount,  when  transfigured;  and  they 
shall  become  like  those  bodies  of  the  saints  which  are 
raised  out  of  their  graves,  1  Cor.  xv.  51. 

Q,.  16.  In  what  time  will  the  dead  be  raised,  and  the  liv- 
ing changed  ? 

A.  "  In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trump,"  1  Cor.  xv.  52. 

Q,.  17.  What  will  be  the  difference  between  the  resur- 
rection of  the  godly,  and  that  of  the  luicked  1 

A.  The  godly  shall  be  raised  hy  virtue  of  the  Spirit  of 
Christ,  the  blessed  bond  of  their  union  with  him,  Rom. 
viii.  11;  and  they  shall  come  forth  out  of  their  graves  with 
unspeakable  joy,  Isa.  xxvi.  19 :  "  Awake  and  sing,  ye  that 
dwell  in  the  dust :"  but  the  ivicked  shall  be  raised  by  the 
power  of  Christ,  as  a  just  Judge;  and  they  shall  come 
forth  with  unspeakable  horror  and  consternation,  as  so 
many  malefactors,  "  to  be  punished  with  everlasting  de- 
struction from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power,"  2  Thess.  i.  9. 

Q,.  18.  In  what  state  and  condition  will  the  bodies  of  be- 
lievers be  raised  1 

A.  They  shall  be  [raised  up  in  glory,]  1  Cor.  xv.  43. 

Q,.  19.  What  is  meant  by  the  [glory]  in  which  they  shall 
be  raised? 

A.  That  they  shall  be  incorruptible,  glorious,  powerful, 
and  spiritual  bodies,  1  Cor.  xv.  42 — 44 :  ""  It  is  sown  in  cor- 
ruption, it  is  raised  in  incorruption ;  it  is  sown  in  dishon- 
our, it  is  raised  in  glory;  it  is  sown  in  weakness,  it  is 
raised  in  power ;  it  is  sown  a  natural  body,  it  is  raised  a 
spiritual  body." 

18* 


210  OF   BENEFITS    AT   THE   RESURRECTION. 

Q,.  20.  What  do  you  understand  by  the  bodies  of  be- 
lievers being  raised  incoi'ruptible  ] 

A.  That  they  shall  leave  all  the  seeds  of  corruption  be- 
hind them,  in  the  grave ;  and  be  for  ever  incapable  of  any 
pain,  sickness,  or  death :  that  they  shall  have  an  everlast- 
ing youth  and  vigour,  no  more  subject  to  the  decays  which 
age  produces  in  this  life,  Isa.  xxxiii.  24. 

Q,.  21.  Why  are  their  bodies  said  to  be  glorious? 

A.  Because  they  shall  "  be  fashioned  like  unto  Christ's 
glorious  body,"  Phil.  iii.  21;  not  only  beautiful,  comely,  and 
well  proportioned,  but  full  of  splendour  and  brightness ; 
for  they  shall  "  shine  forth  as  the  sun  in  the  kingdom  of 
their  Father,"  Matt.  xiii.  43. 

Q,.  22.  Why  are  they  said  to  be  powerful  or  strong 
bodies  ? 

A.  Because  they  shall  be  able  to  bear  up,  under  an  "  ex- 
ceeding and  eternal  weight  of  glory,"  2  Cor.  iv.  17;  and 
rest  not  day  and  night,  but  be,  without  intermission,  for 
ever  employed,  in  the  heavenly  temple,  to  sing  and  pro- 
claim the  praises  of  G,od,  Rev.  iv.  8 ;  weariness  being  a 
weakness  incompetent  to  an  immortal  body. 

Q,.  23.  In  what  respect  will  they  be  spiritual  bodies  ? 

A.  Not  in  respect  of  their  being  changed  into  spirits, 
(for  they  shall  still  retain  the  essential  properties  of  bodies,) 
but  in  respect  of  their  spirit-like  qualities  and  endow- 
ments :  they  shall  be  nimble  and  active,  and  of  a  most 
refined  constitution ;  for  "  they  shall  hunger  no  more, 
neither  thirst  any  more ;"  and  they  shall  never  sleep,  "  but 
serve  him  day  and  night  in  his  temple,"  Rev.  vi.  15,  16. 

Q,.  24.  What  will  follow  immediately  upon  the  resurrec- 
tion of  the  dead  ] 

A.  [The  day  of  judgment,']  Rev.  xx.  13. 

Q,.  25.  What  kind  of  a  day  will  the  day  of  judgment  hel 

A.  It  will  be  a  day  of  wrath  and  vengeance  to  the  wick- 
ed, 2  Thess.  i.  8,  9,  but  a  day  of  complete  redemption  to 
the  godly,  Luke  xxi.  28. 

Q,.  26.  What  will  be  the  privilege  of  believers  in  the  day 
of  judgment  ? 

A.  They  [shall  he  openly  acknowledged  and  acquitted,] 
Matt.  xxv.  23. 

Q,.  27.  What  is  it  to  be  [acknowledged]  by  Christ  in  that 
day! 

A.  It  is  to  be  owned  by  him,  as  the  blessed  of  his  Father, 
for  whom  the  kingdom  of  heaven  is  prepared.  Matt.  xxv. 
34  :  "  Then  shall  the  King  say  to  them  on  his  right  hand, 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world." 

Q,.  28.  What  is  it  for  believers  to  be  [acquitted]  in  the 
day  of  judgment  ? 


OP  BENEFITS   AT   THE   RESURRECTION.  211 

A.  It  is  not  only  to  be  vindicated  from  all  calumny  and 
false  aspersions  cast  upon  them  here,  1  Cor.  iv.  5,  but  to 
have  all  their  sins  declaratively  pardoned,  Acts  iii.  19. 

Q,.  29.  What  is  the  difference  between  the  acquitting  of 
believers,  when  they  are  justified  in  this  life,  and  the  doing 
of  it  in  the  day  ofjxidgment  ? 

A.  In  this  life,  believers  are  acquitted  secretly,  out  of  the 
sight  of  the  world,  and  frequently  without  any  intimation 
of  it  to  themselves;  but,  then,  the  acquittal  shall  be  pro- 
nounced in  the  most  solemn  and  public  manner. 

Q,.  30.  Is  not  this  what  is  meant  by  their  being  [openly] 
acknowledged  and  acquitted] 

A.  Yes ;  for  it  shall  be  done  before  God,  angels,  and 
men.  Rev.  iii.  5.    Matt.  xxv.  34 — 41. 

d.  31.  TfTiy  will  it  be  done  so  openly? 

A.  For  the  greater  honour  and  comfort  of  the  saints, 
and  the  greater  shame  and  confusion  of  their  enemies, 
Isa.  Ixvi.  5:  "  Your  brethren  that  hated  you,  and  cast  you 
out  for  my  name's  sake,  said,  Let  the  Lord  be  glorified ; 
but  he  shall  appear  to  your  joy,  and  they  shall  be 
ashamed." 

Q,.  32.  On  what  account  shall  they  be  acquitted  in  that 
day] 

A.  On  the  very  same  account  they  are  justified  here; 
namely,  for  Christ's  righteousness'  sake,  imputed  to  them, 
and  received  by  faith  alone,  Rom.  iii.  24. 

Q,.  33.  What  benefits  shall  believers  receive  after  the 
day  of  judgment  in  heaven] 

A.  They  shall  be  [made perfectly  blessed  iji  the  full  enjoy- 
ing of  God  to  all  eternity,]  1  Thess.  iv.  17:  "  So  shall  we 
be  ever  with  the  Lord." 

Q,.  34.  What  is  it  to  be  [perfectly  blessed  ?] 

A.  It  is  to  be  entirely  free  from  all  misery,  and  fully  pos- 
sessed of  all  happiness.  Rev.  xxi.  4,  7. 

Q,.  35.  In  what  does  the  highest  pitch  of  happiness  con- 
sist] 

A.  [In  the  full  enjoying  of  God,]  the  chief  good,  Ps. 
Ixxiii.  25. 

d.  36.  In  what  ivay  and  manner  will  God  be  fully  en- 
joyed in  heaven  1 

A.  By  such  a  perfect  knowledge  of  him  as  shall  have 
no  measure  set  to  it  except  what  arises  from  the  finite 
capacity  of  the  creature,  1  Cor.  xiii.  12;  for  otherwise  a 
creature's  comprehensive  knowledge  of  an  infinite  being 
is  impossible,  Job  xi.  7. 

Q.  37.  How  many  ways  will  God  be  perfectly  and  satis- 
factorily known  ] 

A.  Two  ic ays;  the  one  is  by  sight,  which  will  satisfy 
the  understanding ;  and  the  other  is  by  experience,  which 
will  satisfy  the  will. 


212  OF   BENEFITS   AT   THE   RESURRECTION. 

Q,.  38.  What  is  it  that  will  give  the  greatest  satisfaction 
to  the  bodily  eyes  in  heaven  } 

A.  A  beholding  that  glorious  and  blessed  body,  which 
is  united  to  the  person  of  the  Son  of  God,  Job  xix.  27. 

Q,.  39.  Will  not  the  glory  of  the  man  Christ  Jesus  be  un- 
speakably superior  to  the  glory  of  all  the  saints  ? 

A.  Yes,  surely;  for,  though  the  saints  shall  shine  forth 
as  the  sun,  yet  not  they,  but  the  Lamb,  shall  be  the  ligfit 
of  the  heavenly  city,  Rev.  xxi.  23. 

Q,.  40.  What  is  it  that  will  make  the  glory  of  the  human 
nature  of  Christ,  shine  with  a  peculiar  lustre,  in  the  eyes 
of  the  saints] 

A.  It  is  the  indissoluble  subsistence  of  that  nature  in  the 
person  of  the  Son,  as  the  everlasting  bond  of  union  be- 
tween God  and  them,  John  xv.  23  :  "I  in  them,  and  thou 
in  me,  that  they  may  be  made  perfect  in  one." 

Q,.  41.  Is  not  the  blissful  sig-ht  of  God  in  heaven,  some- 
thing else  than  the  sight  of  that  glory,  which  w^e  will  see 
with  our  bodily  eyes,  in  the  man  Christ,  or  in  the  saints, 
or  any  other  splendour  and  refulgence  from  the  Godhead 
whatsoever  1 

A.  Yes  ;  for  no  created  thing  can  be  our  chief  good  and 
happiness,  nor  fully  satisfy  our  souls ;  and  as  these  things 
are  somewhat  different  from  God  himself,  so  the  scriptures 
assure  us,  that  we  shall  see  God,  Matt.  v.  8,  and  see  him 
as  he  is,  1  John  iii.  2. 

€1.  42.  How  will  the  saints  see  God,  Father,  Son,  and 
Holy  Ghost,  in  heaven  ? 

A.  Not  with  their  bodily  eyes,  in  respect  of  which,  God  is 
invisible  1  Tim.  i.  ]7;  but  with  the  eye  of  \hQ  understand- 
ing, being  blessed  with  the  most  perfect,  full,  and  clear 
knowledge  of  God  and  divine  things,  of  which  the  creature 
is  capable,  1  Cor.  xiii.  12. 

d.  43.  What  is  tlie  difference  between  believers  seeing 
God  here,  and  their  seeing  him  there? 

A.  Jlere  they  have  only  a  sight,  as  it  were,  of  his  back 
parts:  but  there  they  shall  see  his  face,  Rev.  xxii.  4;  it  is 
but  a. passing  view  they  can  have  of  him  here,  but  there 
they  shall  eternally,  without  interruption,  feed  the  eyes  of 
their  souls  upon  him,  Ps.  xvii.  15:  "As  for  me,  I  will  be- 
hold thy  face  in  righteousness :  I  shall  be  satisfied,  when  I 
awake,  with  thy  likeness." 

Q,.  44.  What  will  the  eyes  of  the  saints  be  eternally  fed 
upon] 

A.  They  will  be  for  ever  contemplating  his  infinite  lore, 
his  unchangeable  truths,  and  ivonderful  icorks,  with  the 
utmost  complacency  and  delight,  Ps.  xvi.  II:  "In  thy  pre- 
sence is  fulness  of  joy,  at  thy  right  hand  there  are  plea- 
sures for  evermore." 


OP  BENEFITS  AT  THE  RESURRECTION.         213 

Q,.  45.  How  will  the  saints  in  heaven  contemplate  the 
infinite  love  of  God  towards  them  ? 

A.  They  shall  be  admitted  to  look  into  his  heart,  and 
there  have  a  clear,  distinct,  and  assured  view  of  the  love 
he  bore  to  them  from  eternity,  and  will  bear  to  them  for 
evermore ;  for  he  has  said,  "  I  have  loved  thee  with  an 
everlastinsf  love,"  Jer.  xxxi.  3.  "  Enter  thou  into  the  joy 
of  thy  Lord,"  Matt.  xxv.  23. 

Q,.  46.  How  will  they  contemplate  God's  unchangeable 
truths  ? 

A.  The  light  of  glory  will  be  a  complete  commentary  on 
the  Bible,  and  will  disclose  the  whole  treasure  hid  in  that 
Jield,  Ps.  xxxvi.  9 :  "In  thy  light  shall  we  see  light," 

Q,.  47.  Will  there  be  any  occasion  for  written  or  printed 
Bibles  in  heaven  ] 

A.  By  no  means,  for  the  unchangeable  truths  of  God, 
recorded  in  that  holy  book,  will  be  indelibly  stamped  upon 
the  minds  of  the  redeemed  company,  as  the  subject  of 
their  everlasting  song,  Isa.  lix.  21:  "  My  words — shall  not 
depart — out  of  the  mouth  of  thy  seed's  seed,  saith  the 
Lord,  from  henceforth  and  for  ever."  1  Pet.  i.  25:  "  The 
word  of  the  Lord  endureth  for  ever." 

Q.  48.  What  comprehension  will  they  have  of  the  won- 
derful  works  of  God,  particularly  of  creaiion  ? 

A.  Their  knowledge  of  all  the  creatures  will  then  be 
brought  to  perfection,  and  they  will  see,  that  in  wisdom  he 
has  made  them  all,  Ps.  cxlv.  24. 

Q,.  49.  What  views  will  they  have  of  adorable  provi- 
dence ? 

A.  They  will  see  the  checkered  web  of  providence  spread 
out  at  its  full  length,  and  that  there  was  a  necessity  for  all 
the  trials  and  troubles  they  met  with  in  time,  1  Pet.  i.  6. 

Q..  50.  How  will  the  saints  in  heaven  contemplate  the 
glorious  vmrk  of  redemption  7 

A.  It  will  be  the  matter  of  their  eternal  admiration ; 
they  shall  for  ever  and  alternately  wonder  and  praise,  and 
praise  and  wonder,  at  the  mysteries  of  wisdom  and  love, 
goodness  and  holiness,  mercy  and  justice,  that  shine 
through  the  whole  of  that  glorious  device.  Rev.  i.  5,  6. 

Q,.  51.  What  is  the  experimental  knowledge  the  saints 
shall  enjoy  of  God  in  heaven  ? 

A.  It  is  the  participation  of  the  divine  goodness  in  full 
measure,  accompanied  with  a  most  lively  sense  of  it  in 
the  innermost  part  of  their  souls,  Rev.  vii.  17 :  "  The  Lamb 
shall  lead  them  to  living  fountains  of  water;"  which  are 
no  other  than  God  himself,  "  the  fountain  of  living  waters," 
who  will  fully  and  freely  communicate  himself  to  them. 

Gl.  52.  In  what  respect  will  the  communication  of  God, 
to  the  experience  of  the  saints  in  heaven,  be  full  ? 


214  OF   BENEFITS   AT    THE   RESURRECTION. 

A.  In  as  much  as  they  shall  not  be  limited  to  any  mea- 
sure, but  the  enjoyment  shall  go  as  far  as  their  most  en- 
larged capacities  can  reach,  Ps.  Ixxxi.  10. 

Q.  53.  Will  the  capacities  of  the  saints  above  be  of  equal 
size? 

A.  As  there  will  be  different  degrees  of  glory,  (the  saints 
in  heaven  being  compared  to  stars,  which  are  of  different 
magnitudes,  Dan.  xii.  3 ;)  so,  some  capacities  will  contain 
more,  and  others  less,  yet  all  shall  be  filled,  and  have  what 
they  can  hold,  Ps.  xvi.  11. 

Q,.  54.  In  what  will  consist  the  freedom  of  God's  com- 
municating himself  to  the  experience  of  the  saints  in 
heaven  ? 

A.  In  the  unrestrained  familiarity  which  he  will  there 
allow  them  with  himself;  he  shall  tualk  in  them,  2  Cor.  vi. 
16;  his  fulness  shall  ever  stand  open  to  them,  there  being 
no  veil  between  him  and  them,  to  be  drawn  aside,  for  they 
shall  see  him  face  to  face,  1  Cor.  xiii.  12. 

(i.  55.  What  will  be  the  result  of  the  free  communica- 
tion, and  full  participation  of  the  divine  goodness  in  the 
upper  sanctuary] 

A.  Perfect  Z/fee/z 655  to  God,  and  unspeakable  joy ;  hence 
says  the  Psalmist,  "  I  shall  be  satisfied,  when  I  awake,  with 
thy  likeness  : — In  thy  presence  is  fulness  of  joy,"  Ps.  xvii. 
15,  and  xvi.  11. 

d.  56.  Why  will  perfect  likeness  to  God  follow  upon  the 
beatific  vision  of  him  ] 

A.  Because  the  seeing  of  God  in  all  his  matchless  excel- 
lencies, no  more  "  through  a  glass  darkly,  but  face  to  face," 
cannot  but  be  attended  with  a  swallowing  up  of  all  the 
imperfections  of  the  saints,  into  a  glorious  transformation 
to  his  blessed  image,  1  John  iii.  2 :  "  We  shall  be  hke  him, 
for  we  shall  see  him  as  he  is." 

Q,.  57.  Why  is  the  communication,  and  participation  of 
God  in  heaven,  accompanied  with  unspeakable  joy  ? 

A.  Because  of  the  undoubted  certainty,  and  full  assur- 
ance which  the  saints  have  of  the  eternal  duration  of  the 
same :  the  enjoyment  of  God  being  always  fresh  and  neio 
to  them,  through  the  ages  of  eternity  ;  for  they  shall  drink 
of  living  fountains  of  waters  continually  springing  up  in 
abundance,  Rev.  vii.  17. 

Q.  58.  Why  will  the  saints  in  heaven  have  an  undoubted 
certainty  of  their  full  enjoyment  of  God  to  all  eternity  ? 

A.  Because  the  everlasting  GOD  himself  will  be  their 
eternal  life  and  happiness,  1  John  v.  20  :  "  This  is  the  true 
God  and  eternal  life."  Isa.  Ix.  19 :  "  The  Lord  shall  be  un- 
to thee  an  everlasting  light,  and  thy  God  thy  glory." 
Hence  it  is  said  of  heaven,  that  "  the  glory  of  God  doth 
lighten  it ;"  and  that  the  Lamb  is  the  light  thereof,  Rev. 
xxi.  23. 


OF   BENEFITS   AT   THE   RESURRECTION.  215 

Q,.  59.  What  improvement  ought  we  to  make  of  these 
henejits  which  beUevers  receive  from  Christ  at  the  resur- 
rection ] 

A.  We  should  "  be  diligent,  that  we  may  be  found  of 
him  in  peace,  without  spot,  and  blameless,"  2  Pet.  iii.  14 ; 
and  occupy  the  talents  he  has  given  us,  until  he  come^ 
Luke  xix.  13;  we  should  "judge  ourselves,  that  we  may 
not  be  judged,"  1  Cor.  xi.  31;  and  because  "the  end  of  all 
things  is  at  hand,"  we  should  "  therefore  be  sober,  and 
watch  unto  prayer,"  2  Pet.  iv.  17;  yea,  we  should  "hope 
to  the  end,  for  the  grace  that  is  to  be  brought  unto  us  at 
the  revelation  of  Jesus  Christ,"  chap.  i.  13. 


END  OP   PART   FIRST. 


THE 

WESTMINSTER    ASSEMBLY'S 

SHORTER   CATECHISM 

EXPLAINED, 

BY    WAY    OF 

QUESTION  AND  ANSWER. 

PART  II. 

OF  THE  DUTY  WHICH  GOD  REQUIRES  OF  MAN. 

Hold  fast  the  form  of  sound  words."—  2  Tim.  i.  13. 


PREFACE. 


This  second  part  of  the  Assemblifs  Shorter  Catechism 
explained,  through  various  impediments,  was  not  published, 
till  about  seven  years  after  the  first ;  which  is  the  reason 
why  there  is  an  edition  more  of  the  first  than  of  the 
second  part. 

In  the  Preface  to  the  first  part  of  this  work,  subscribed 
by  the  Rev.  Mr.  Ebenezer  Erskine  and  me,  the  useful- 
ness of  sound  standards  of  public  authority,  together  with 
the  divine  warrant  for  such  composures,  is  briefly  set  forth  ; 
as  likewise  a  short  account  of  the  metJiod,  which  the 
West77iinster  Assemhly  most  judiciously  observe,  in  this 
compendious,  and  almost  incomparable  system  of  divinity, 
The  Shorter  Catechism, 

Both  these  eminent  lights,  the  Rev.  Messrs.  Ebenezer 
and  Ralph  Erskine,  who  assisted  in  composing  and 
revising  the  first  part  of  this  Catechism^  are  some  years 
ago  removed  to  the  upper  sanctuary  by  death ;  the  first 
soon  after,*  and  the  second^  a  little  before  the  publishing 
of  it  :•]■  so  that  the  charge  of  this  second  part  was,  by  a 

*  The  Rev.  Mr.  Ebenezer  Erskine,  minister  of  the  gospel,  first  at 
Portmoak,  and  then  at  Stirling,  died  June  2d,  1754,  in  the  74th  year 
of  his  age,  and  fifty-first  of  his  ministry. — There  were  what  amounted 
to  four  octavo  volumes  of  excellent  sermons,  published  in  his  own 
lifetime,  and  a  fifth  after  his  death. 

t  The  Rev.  Mr.  Ralph  Erskine,  minister  of  the  gospel  at  Dun- 
fermline,  died  Nov.  6th,  1752,  in  the  68  year  of  his  age,  and  forty- 
second  of  his  ministry  in  that  place. 

He  published  several  polemical  treatises  on  various  subjects  ;  but 
his  practical  works,  both  in  prose  and  verse,  were  first  collected  into 
two  large   folio  volumes,  and  elegantly  printed.     They   are  now 

iii 


IV  PREFACE. 

renewed  recommendation  of  my  brethren,  laid  upon  me. 
They,  indeed,  promised  to  afford  me  materials,  which 
some  of  them  did;  and  I  made  all  the  use  of  them  I 
could. 

This  performance,  such  as  it  is,  was  never  judicially 
read  and  approved  by  any  of  our  judicatories,  (though 
several  of  my  brethren  had  opportunity  to  peruse  the 
most  part  of  it,  before  the  whole  was  issued  ;)  therefore, 
any  imperfections  or  weaknesses  that  may  be  found  therein, 
are  not  to  be  imputed  to  the  body  of  ministers,  with  whom 
I  am,  in  providence,  connected,  but  to  myself  only. 

As  to  mistakes  in  divinity,  I  dare  not  say  there  are 
none ;  but,  if  there  are,  I  may  be  confident  to  affirm,  there 
were  none  desig-ned. 

In  this  edition,  there  are  several  questions  added  which 
were  not  in  the  former  ;  particularly,  on  the  ceremo?tial 
laWy  which  was  the  tij'pical  gospel  of  the  Jews  ;  and 
others  are  altered  and  corrected,  in  the  plainest  way  I 
could  devise. 

The  words  of  the  Shorter  Catechism  from  which  the 
explicatory  questions  are  formed,  are  enclosed  within 
brackets^  as  is  done  in  the  first  part,  to  distinguish  them 
from  quotations  out  of  the  Confession  and  Larger 
Catechism^  of  which  there  are  several,  in  both  parts  of 
this  treatise :  and  the  scripture  proofs  are  now  ranged  in 
such  an  order,  as  the  reader  may  see,  at  first  view,  the 
branch  of  the  answer  each  of  them  is  designed  to 
confirm. 

It  has  been  acknowledged  in  all  ages,  that  the  catechet- 
ical way  of  instructing  is  the  most  speedy  and  successful 
method  of  conveying  the  knowledge  of  divine  things; 
because  thereby  the  truths  of  God  are  brought  level  to  the 
weakest   capacity,  being   separately   proposed  one   after 

reprinted  in  ten  handsome  vohunes  octavo,  with  sundry  additional 
sermons  and  discourses,  not  in  the  folio  volumes ;  to  which  is  pre- 
fixed an  Account  of  the  Author's  Life  and  Writings ;  with  an  elegiac 
Poem  on  his  death,  not  in  the  folio  edition. 


PREFACE.  V 

another,  with  plain   and   distinct   answers   to   each.     If 
people  then  would  be  at  the  pains  carefully  to  peruse,  par- 
ticularly on  Sabbath  evenings,  the  helps  that  have  been 
offered   for   understanding   their   Catechism,  they  would 
soon  have  the  experience  of  attaining  some  tolerable  in- 
sight into  the  leading  principles  of  the  Christian  religion  ; 
and  by  that  means  hear  the  word  preached  with   more 
spiritual   benefit   to   their   own    souls ;    and   likewise   be 
capable  to  distinguish  truth  from  error,  in  many  of  the 
practical  books  that  are  among  their  hands  :  for,  the  first 
principles  of  the  oracles  of  God  ought  to  be  learned  in 
the  first  place,  and  when  the  knowledge  of  these  is  once 
attained,  a  patent  door  will  be  opened  to  farther  improve- 
ments ;  whereas,  if  the  foundation  is  not  laid,  it  is  need- 
less to  dream  of  carrying  up  the  fabric.     And,  indeed, 
herein  lies  the  fatal  mistake  of  the  most  part  of  people, 
that  though  they  can  scarce  repeat,  far  less  understand 
their  Catechism,  yet  they  imagine   they  may  read   any 
other  divine  subject  that   comes   into   their   hands    with 
advantage ;  while  on  the  contrary,  the  understanding  of 
their  Catechism,  in  the  first  place^  would   be   the   most 
effectual    and   successful    mean    for    their    profiting    by 
what  they  might  read  or  hear,  during  the  whole  remain- 
der of  their  life. 


JAMES  FISHER. 


Glasgow, 
May  3d,  1765. 


THE 

SHOETER  CATECHISM   EXPLAINED. 

PART  SECOND. 


Quest.  39.  What  is  the  duty  ivhich  God  requires  of 
ma7i  ? 

Ans.  The  duty  which  God  requires  of  man,  is  obe- 
dience to  his  revealed  will. 

Q.  1.  Why  are  the  principles  of  faith,  in  the  Shorter 
Catechism,  treated  of,  before  duties  of  obedience  ] 

A.  To  show,  that  man's  duty  cannot  be  rightly  perform- 
ed, unless  it  flow  from  a  belief  of  these  principles,  as  the 
root  and  spring  of  it,  Heb.  xi.  6. 

Q,.  2.  What  do  you  understand  by  man's  [duty  1] 

A.  That  which  he  owes  to  God,  out  of  love  and  grati- 
tude, Luke  xvii.  10. 

Q,.  3.  What  is  it  that  man  thus  owes  to  God  1 

A.  Constant  and  universal  [obedience,]  1  Sam.  xv.  22. 

Q..  4.  From  whence  does  our  obhgation  of  obedience  to 
God  arise  1 

A.  From  his  universal  supremacy,  and  sovereign  au- 
thority over  us,  as  rational  creatures.  Lev.  xviii.  5,  who 
depend  entirely  upon  him,  for  our  life,  and  breath,  and  all 
things,  Acts  xvii.  25. 

Q.  5.  What  motive  or  excitement  have  Christians,  above 
others,  to  the  duties  of  obedience  1 

A.  They  have  the  revelation  of  God's  free  love,  mercy, 
and  grace  in  Christ,  bringing  salvation  to  them,  which 
should  teach  them  to  live  soberly,  righteously,  and  godly, 
in  this  present  world,  Tit.  ii.  11,  12. 

Q,.  6.  What  is  the  only  rule  and  measure  of  our  obe- 
dience 1 

A.  The  [revealed  will]  of  God,  Isa.  viii.  20. 

Q,.  7.  Why  is  our  obedience  limited  to  God's  revealed 
will? 

A.  Because  it  is  necessary  that  God  should  signify  to 
us,  in  what  instances  he  will  be  obeyed,  and  the  manner 
how  our  obedience  is  to  be  performed;   otherwise,  it 

7 


8  OF  THE   DUTY   OF  MAN. 

would  rather  be  a  fulfilling  of  our  own  will  than  his,  Mic. 
vi.  8. 

Q,.  8.  Where  has  God  revealed  his  will,  as  the  rule  and 
measure  of  our  obedience  ] 

A.  In  the  scriptures  of  the  Old  and  New  Testament, 
2  Tim.  iii.  16. 

Q,.  9.  What  is  the  difference  between  God's  secret  and 
revealed  will  1 

A.  His  secret  will  is  reserved  to  himself,  as  the  rule  of 
his  own  procedure ;  but  his  revealed  will  is  made  known 
to  us,  as  the  rule  of  our  faitli  and  obedience,  Deut.  xxix. 
29 :  "  The  secret  things  belong  unto  the  Lord  our  God ; 
but  those  things  which  are  revealed  belong  unto  us,  and 
to  our  children  for  ever,  that  we  may  do  all  the  words  of 
this  law." 

Q,.  10.  Is  it  not  agreeable  to  the  revealed  will  of  God 
that  we  give  obedience  to  the  just  commands  of  our  law- 
ful superiors'? 

A.  Yes;  for  thus  we  are  commanded,  1  Pet.  ii.  13: 
*'  Submit  yourselves  to  every  ordinance  of  man,  for  the 
Lord's  sake." 

Q,.  1 1.  What  is  the  difference  between  the  obedience  we 
should  yield  to  God,  and  that  which  we  should  give  to 
our  lawful  superiors  ? 

A.  We  should  obey  God  for  himself,  or  out  of  regard  to 
his  own  authority,  as  the  very  ground  and  reason  of  our 
obedience  ;  but  we  should  obey  our  superiors,  only  in  the 
Lord ;  or,  as  their  commands  are  agreeable  to  his  will, 
Eph.  vi.  1:  "Children,  obey  your  parents  in  the  Lord,  for 
this  is  right." 

d.  12.  What  is  our  duty,  when  the  commands  of  su- 
periors are  contrary  to  the  commands  of  God? 

A.  In  that  case,  we  ought,  without  the  least  hesitation, 
to  obey  God  rather  than  men.  Acts  v.  29.    Dan.  iii.  18. 

Q,.  13.  Why  ought  God  to  be  obeyed  rather  than  men, 
when  their  commands  are  opposite '.' 

A.  Because,  "  God  alone  is  the  Lord  of  the  conscience, 
James,  iv.  12,  and  has  left  it  free  from  the  doctrines  and 
commandments  of  men,  which  are  in  any  thing  contrary 
to  his  word,"  Acts  iv.  19.* 

Q,.  14.  What  is  the  nature  of  that  obedience  which  is  ac- 
ceptable to  God  ] 

A.  It  is  such  as  flows  from  a  vital  union  with  Christ, 
and  faith  in  him,  as  the  principle  of  it,  John  xv.  4,  5;  is 
performed  in  a  due  manner,  Ps.  v.  7;  and  aims  at  the  glory 
of  God,  as  its  highest  and  ultimate  end,  I  Cor.  x.  31. 

Q,.  15.  What  encouragement  does  God  give  us  to  essay 
a  universal  obedience  to  his  revealed  will  ? 

*  Confession  of  Faith,  chap.  xx.  $  2. 


OF  THE   MORAL   LAW. 


A.  That  he  requires  nothing  of  us  in  point  of  duty,  but 
what  he  promises  strength  and  furniture  for  the  perform- 
ance of,  Ezek.  xxxvi.  27:  "  I  will — cause  you  to  walk  in 
my  statutes,  and  ye  shall  keep  my  judgments,  and  do 
them." 


Quest.  40.  What  did  God  at  first  reveal  to  man,  for 
the  rule  of  his  obedience  1 

Ans.  The  rule  which  God  at  first  revealed  to  man  for 
his  obedience,  was  the  moral  law. 

d,  1.  How  are  the  laws  of  God  distinguished? 

A.  Into  natural  and  positive. 

Q,.  2.  What  is  the  law  of  God  natural,  or  the  law  of 
nature  ] 

A.  It  is  that  necessary  unalterable  rule  of  right  and 
wrong,  founded  in  the  infinitely  holy  and  just  nature  of 
God,  to  which  men,  as  reasonable  creatures,  cannot  but 
be  indispensably  bound,  Rom.  ii.  14,  15. 

d.  3  What  do  you  understand  by  positive  laws  T 

A.  Such  institutions  as  depend  only  upon  the  sovereign 
will  and  pleasure  of  God,  and  which  he  might  not  have 
enjoined,  and  yet  his  nature  remain  the  same ;  such  as, 
the  command  about  not  eating  the  forbidden  fruit,  and  all 
the  ceremonial  precepts  under  the  old  dispensation. 

Q,.  4.  Where  were  the  dictates  of  the  law  of  nature 
originally  inscribed  % 

A.  A  fair  copy  of  them  was  originally  written  upon  the 
heart  or  mind  of  man  at  his  creation ;  because  he  was 
made  after  the  image  of  God,  Gen.  i.  27. 

Q,.  5.  Do  these  dictates  become  just  and  reasonable, 
because  they  are  commanded;  or,  are  they  commanded, 
because  they  are  just  and  reasonable  in  their  own  nature 
before  ? 

A.  They  are  commanded,  because  they  are  just  and 
reasonable  in  their  own  nature,  antecedently  to  any  di- 
vine precept  about  them,  being  founded  in  the  very  holi- 
ness and  wisdom  o^^God,  Ps.  cxi.  7,  8. 

Q,.  6.  Did  the  dictates  of  the  law  of  nature  undergo  any 
change  or  alteration  in  the  mind  of  man,  after  the  fall  ] 

A.  The  law  of  nature,  being  the  natural  instinct  of  the 
reasonable  creature,  implanted  in  the  soul  by  God  him- 
self, can  never  be  totally  erased  or  obliterated,  as  to  its 
common  and  general  principles,  and  immediate  conclu- 
sions flowing  from  them ;  though,  with  reference  to  such 
native  consequences  as  are  more  remote,  it  is  grossly  cor- 


10  OF   THE   MORAL   LAW. 

rupted,  and  even  altered  and  perverted,  by  the  vicious 
and  depraved  nature  of  man,  Rom.  i.  21,  22. 

Q.  7.  What  are  the  common  and  general  principles  of 
the  law  of  nature,  which  are  still  engraved,  in  some 
measure,  upon  the  minds  of  men,  even  where  they  have 
no  written  law  ] 

A.  They  are  such  as  these;  that  God  is  to  be  wor- 
shipped :  parents  to  be  honoured :  none  are  to  be  injured : 
that  we  should  not  do  to  others,  what  we  would  not  wish 
them  to  do  to  us  ;  and  the  like. 

Q,.  8.  How  do  you  prove  that  these,  and  the  like  princi- 
ples, are  still  ingrained  in  man's  nature,  even  where  there 
is  no  written  law  ? 

A.  From  Rom.  ii.  14 :  "  The  gentiles,  which  have  not  the 
law,"  namely,  the  written  law,  "  do  by  nature  the  things 
contained  in  the  law." 

Q.  9.  How  does  it  appear  from  men's  own  consciences, 
that  they  have  innate  principles  of  right  and  wrong  im- 
planted in  their  natures  ? 

A.  From  their  consciences  excusing  or  accusing  them, 
as  they  commit  actions  manifestly  agreeable  or  disagree- 
able to  these  innate  or  inbred  principles,  Rom.  ii.  15. 

Q,.  10.  What  are  the  horrid,  though  native,  conse- 
quences, of  denying  innate  principles  of  right  and  wrong? 

A.  The  denial  of  this  saps  the  foundation  of  all  religion, 
natural  and  revealed;  subverts  all  difference  between 
moral  good  and  evil ;  and,  consequently,  opens  a  wide 
door  to  gross  and  downright  atheism. 

Q,.  11.  Is  there  any  difference  between  the  law  of  nature 
and  the  moral  law  1 

A.  Although  the  same  duties  which  are  contained  in  the 
law  of  nature,  are  prescribed  also  in  the  moral  law,  yet 
there  is  this  difference,  that  in  the  law  of  nature,  there  is 
nothing  but  what  is  moral ;  but  in  the  moral  law  there  is 
something  also  that  is  positive,  namely,  the  means  of  wor- 
ship, and  circumscribing  the  particular  day  for  the  ob- 
servance of  the  Sabbath. 

(^.  12.  What  is  the  meaning  of  the  word  [moral,]  when 
applied  to  the  law '? 

A.  Though  the  word  literally  has  a  respect  to  the  man- 
ners of  men,  yet,  when  applied  to  the  law,  it  signifies  that 
which  is  perpetually  binding,  in  opposition  to  that  which 
is  binding  only  for  a  time. 

Q.  13.  Was  there  any  express  revelation  of  the  moral 
law  made  to  Adam  in  his  state  of  innocence  ? 

A.  He  needed  no  express  revelation  of  this,  because  it 
was  interwoven  with  his  very  nature  in  his  creation  after 
the  image  of  God,  Eccl.  vii.  9:  God  made  man  upright. 

Q,.  14.  Why  then  is  it  said  in  the  answer,  that  the  moral 
law  was  [the  rule  which  God  at  first  revealed  to  man  ]] 


OF  THE  MORAL   LAW.  11 

A.  Because  it  was  so  distinctly  written  in  his  heart,  and 
impressed  in  his  nature,  that  it  was  equal  to  an  express 
revelation. 

Q,.  15.  Is  the  moral  law  to  be  viewed  only  as  the  rule 
of  our  obedience  ? 

A.  It  must  be  viewed  also  as  the  reason  of  it.  We  must 
not  only  do  what  is  commanded,  and  avoid  what  is  for- 
bidden in  the  law ;  but  we  must  also  do  good,  for  this  very 
reason,  that  God  requires  it,  and  avoid  evil,  because  he 
forbids  it.  Lev.  xviii.  4,  5 :  "  I  am  the  Lord  your  God,  ye 
shall  THEREFORE  kccp  my  statutes,  and  my  judgments." 

Q,.  16.  Are  the  precepts  of  the  moral  law  of  immutable 
obligation,  so  as  that  they  can  be  dispensed  with  in  no 
case  ] 

A.  With  respect  to  God,  those  precepts  which  do  not 
flow  absolutely  and  immediately  from  his  own  nature, 
may,  in  certain  particular  cases,  be  altered  or  changed, 
provided  it  be  done  by  his  own  express  appointment ;  but 
with  respect  to  man,  all  the  precepts  of  the  moral  law  are 
of  immutable  obligation,  and  none  of  them  can  in  any 
instance  be  dispensed  with  by  him,  Matt.  v.  18. 

Q,.  17.  Did  not  God  dispense  with  the  law  against  man- 
slaughter, when  he  commanded  Abraham  to  otier  his  only 
son  Isaac  for  a  burnt-offering,  upon  one  of  the  mountains 
in  the  land  of  Moriah,  which  he  was  to  tell  him  of]  Gen. 
xxii.  2. 

A.  Though  Abraham,  it  would  seem,  looked  upon  this 
mysterious  command  of  his  sovereign  Lord,  to  be  per- 
emptory, in  as  much  as  he  immediately  took  journey 
with  his  son,  to  put  the  divine  order  into  execution ;  yet 
in  the  issue  it  proved  only  to  be  probatory,  to  discover  to 
Abraham  himself  the  reality  of  his  faith,  and  the  submis- 
siveness  of  his  obedience  to  God,  as  flowing  from  it,  ver. 
12,  16,  17. 

Q.  18.  Would  Abraham  have  been  guilty  of  murder,  had 
he  been  permitted  to  sacrifice  his  son,  on  this  occasion  1 

A.  No ;  because  he  had  the  warrant  of  the  most  un- 
questionable authority,  even  the  authority  of  the  Lord, 
the  Creator  of  the  ends  of  the  earth,  for  so  doing,  ver.  2. 

Q.  19.  Is  the  moral  law  a  perfect  rule  of  life  and  man- 
ners ] 

A.  It  is  so  perfect  that  nothing  can  be  superadded  to  it, 
or  corrected  in  it,  Ps.  xix.  7 :  "  The  law  of  the  Lord  is 
perfect." 

Q,.  20.  Did  Christ  supply  any  defects  of  the  law,  or  cor- 
rect any  mistakes  in  it  ? 

A.  No ;  he  acted  the  part  of  an  interpreter  and  defender 
of  the  law,  but  not  of  a  new  lawgiver ;  as  is  evident  from 
his  explaining  the  law,  and  vindicating  it  (Matt,  chapters 


12  OP  THE   MORAL   LAW. 

V.  vi.  and  vii.)  from  the  corrupt  glosses  that  were  put 
upon  it. 

Q,.  21.  Did  not  Christ  say,  John  xiii.  34,  "A  new  com- 
mandment I  give  unto  you,  that  ye  love  one  another]" 

A.  This  commandment  was  not  new  as  to  the  substance 
of  it,  for  it  is  the  sum  of  the  second  table  of  the  law.  Matt, 
xxii.  39 ;  and  therefore  called  an  old  commandment,  which 
we  had  from  the  beginning,  1  John  ii.  7,  2  John  ver.  5 ; 
but  it  is  called  new,  because  it  was  enforced  with  the  new 
motive  and  example  of  Christ's  unparalleled  love  to  us, 
imported  in  the  words  immediately  following :  "  As  I  have 
loved  you,  that  ye  also  love  one  another." 

Q.  22.  Is  the  moral  law  abrogated  under  the  New  Tes- 
tament ] 

A.  By  no  means ;  for  Christ  came  not  to  destroy  the 
law,  but  to  fulfil  it,  Matt.  v.  17. 

Q,.  23.  Can  righteousness  and  life  be  attained  by  the 
moral  law,  since  the  fall '? 

A.  No ;  for,  "  by  the  works  of  the  law,  shall  no  flesh  be 
justified,"  Gal.  ii.  16. 

Q.  24.  Of  what  use,  then,  is  the  law  to  men,  since  right- 
eousness and  life  cannot  be  attained  by  it  3 

A.  It  is,  notwithstanding,  of  much  use,  both  to  unregen- 
erate  sinners  and  to  saints ;  "  for  the  law  is  good,  if  a  man 
use  it  lawfully,"  1  Tim.  i.  8 ;  that  is,  in  a  suitableness  to 
the  state  in  which  he  is,  either  as  a  believer  or  unbeliever. 

Q,.  25.  Of  what  use  is  the  law,  to  unbelievers,  or  to  un- 
regenerate  sinners  7 

A.  It  is  useful  to  discover  to  them  their  utter  impotence 
and  inability  to  attain  justification  and  salvation  by  the 
works  of  it ;  and  thus  it  is  a  schoolmaster  to  bring  them 
to  Christ,  that  they  may  be  justified  by  faith.  Gal.  iii.  24.  * 

Q.  26.  How  is  the  law  a  schoolmaster  to  bring  sinners 
to  Christ] 

A.  By  requiring  spotless  holiness  of  nature ;  perfect, 
personal,  and  perpetual  obedience  in  this  life;  and  full 
satisfaction  for  sin  :  which  none  of  mankind  being  capable 
of,  they  are  thus  shut  up  to  see  the  need  they  stand  in  of 
Christ,  who  has  done  all  these  things  for  them  ;  "  for  Christ 
is  the  end  of  the  law  for  righteousness,  to  every  one  that 
believeth,"  Rom.  x.  4. 

Q,.  27.  Has  the  law  this  eflfect  upon  all  the  unregeneratel 

A.  No ;  the  most  part  of  tliem  remain  deaf  to  the  dic- 
tates of  the  law,  both  as  to  their  sin  and  danger,  and  are 
therefore  rendered  inexcusable,  Rom.  i.  20. 

(i.  28.  Of  what  use  is  the  law  to  the  regenerate,  or  to 
believers? 

A.  It  is  of  use  to  excite  them  to  express  their  gratitude 

*  Larger  Catechism,  Q.  96. 


OP  THE   CEREMONIAL   LAW.  13 

and  thankfulness  to  Christ  for  his  fulfilling  it  as  a  cove- 
nant, Rom.  viii.  3,  4 ;  by  their  studying  conformity  to  it, 
both  in  their  hearts  and  lives,  as  the  rule  of  their  obedi- 
ence, Rom.  vii.  22,  and  xii.  2.  * 

Q,.  29.  How  can  the  moral  law  be  the  rule  of  obedience 
to  believers,  when  it  is  said  of  them,  Rom.  vi.  14,  that  they 
are  not  under  the  law  ] 

A.  Though  they  are  not  under  the  law  as  a  covenant 
of  works,  to  be  either  justified  or  condemned  by  it,  yet 
they  are  under  it  as  a  rule  of  duty,  and  account  it  their  hap- 
piness and  privilege  to  be  so,  1  Cor.  ix.  21. 

Q.  30.  What  may  we  learn  from  the  nature  of  the  moral 
law  in  general  ? 

A.  That  God  having  so  clearly  pointed  out  his  own  na- 
ture, and  in  a  manner  expressed  his  very  image  in  it.  Lev. 
xix.  2,  we  ought  to  loathe  and  abhor  ourselves  for  our 
want  of  conformity  to  it,  and  our  innumerable  transgres- 
sions of  it,  Ps.  xl.  12;  and  fly  to  the  Lord  Jesus,  that  by 
his  righteousness  imputed,  the  righteousness  of  the  law 
may  be  fulfilled  in  us,  Rom.  viii.  3,  4. 

Gt.  31.  What  other  laws  did  God  give  to  the  Jews,  be- 
sides the  moral  law  ? 

A.  He  gave  them  also  the  ceremonial  and  judicial 
laws. 

Q,.  32.  What  was  the  ceremonial  law  1 

A.  It  was  a  system  of  positive  precepts,  respecting  the 
external  worship  of  God  in  the  Old  Testament  church ; 
chiefly  designed  to  typify  Christ,  as  then  to  come,  and 
to  lead  them  to  the  knowledge  of  the  way  of  salvation 
through  him,  Heb.  x.  1. 

Q.  33.  What  were  the  principal  ceremonies  about  which 
this  law  was  conversant  ? 

A.  They  were  such  as  respected  sacred  persons,  places, 
and  things. 

Q.  34. "who  was  the  chief  sacred  person  among  the 
Jews  ? 

A.  The  high  priest,  who  was  ordained  for  men  in  things 
pertaining  to  God,  Heb,  v.  1. 

Q,.  35.  In  what  respect  was  he  a  type  of  Christ? 

A.  His  being  consecrated  with  a  plentiful  effusion  of  the 
holy  anointing  oil,  typified  the  immeasurable  communica- 
tion of  the  Spirit  to  Christ,  Ps.  cxxxiii.  2,  John  iii.  34 ;  and 
his  bearing  the  names  of  the  children  of  Israel  upon  his 
shoulder,  and  in  the  breast-plate,  signified  that  Christ  is 
the  representative  of  all  his  spiritual  seed,  and  has  their 
concerns  continually  at  heart,  Isa.  xlix.  3,  16. 

Q,.  36.  Were  not  the  other  ordinary  priests  of  Aaron's 
family  hkewise  types  of  Christ  ] 

*  Larger  Catechism,  Q.  97. 
Part  II— 2 


14  OF   THE    CEREMONIAL    LAW. 

A.  Yes ;  for  in  as  much  as  they  daily  offered  sacrifices 
according  to  the  law,  Heb.  x.  11,  they  were  typical  of 
him,  who  "now  once  in  the  end  of  the  world,  hath  ap- 
peared to  put  away  sin  by  the  sacrifice  of  himself,"  chap. 
Ix.  26. 

Q,.  37.  What  were  the  sacred  places  under  the  old  dis- 
pensation 1 

A.  The  tabernacle  and  temple. 

Q,.  38-  What  w^as  the  tabernacle  ? 

A.  It  was  a  movable  and  portable  tent,  secured  from 
the  injuries  of  the  weather,  by  several  coverings;  the 
whole  planned  by  God  himself,  and  executed  by  Moses  in 
the  wilderness,  precisely  according  to  the  pattern  showed 
him  on  the  mount,  Heb.  viii.  5. 

Q,.  39.  How  was  it  enclosed? 

A.  By  a  large  or  spacious  court,  open  above,  but  hung 
round  with  curtains  of  fine  twined  linen,  five  cubits,  or 
seven  and  a  half  feet  high,  Ex.  xxvii.  18. 

Q.  40.  When  and  w^here  was  the  temple  built  1 

A.  It  was  built  by  Solomon,  at  Jerusalem,  on  Mount 
Moriah,  four  hundred  and  eighty  years  after  the  children 
of  Israel  came  out  of  Egypt ;  and,  consequently,  about  the 
same  number  of  years  after  the  tabernacle  was  set  up  in 
the  wilderness,  1  Kings  vi.  1,  compared  with  2  Chron. 
iii.  1. 

Q.  41.  Was  the  plan  of  the  temple  the  contrivance  of 
human  skill  1 

A.  No  ;  like  the  tabernacle,  it  was  devised  by  God  him- 
self; for  David  gave  to  Solomon,  his  son,  the  pattern  of 
the  whole  of  it,  as  he  had  it,  by  the  Spirit,  1  Chron.  xxviii. 
11,  12.  And  after  enumerating  several  particular  parts 
of  the  model,  "  All  tliis,  said  David,  the  Lord  made  me 
understand  in  writing  by  his  hand  upon  me,  even  all  the 
works  of  this  pattern,"  verse  19. 

Q,.  42.  What  did  the  tabernacle  and  temple  typify  7 

A.  Among  other  things,  they  both  of  them  typified  the 
human  nature  of  Christ,  which  was  assumed  into  union 
with  his  divine  person,  John  ii.  19,  21. 

Q..  43.  How  many  apartments  were  there,  in  these  sa- 
cred places'? 

A.  Besides  the  large  outward  court,  to  which  any  of  all 
Israel  had  access,  who  were  not  ceremonially  unclean, 
there  were,  both  in  the  tabernacle  and  temple,  two  sacred 
apartments ;  the  first,  called  the  holy,  and  the  second,  the 
most  holy  place,  separated  by  an  embroidered  veil  of 
cunning  work,  Ex.  xxvi.  31 — 34. 

Q,.  44.  What  did  these  several  apartments  signify  ? 

A.  The  outward  court  might  signify  the  church  visible, 
consisting  in  a  mixture  of  saints  and  sinners ;  the  holy 
place,  the  church  invisible  on  earth,  made  up  only  of  the 


OF  THE   CEREMONIAL  LAW.  15 

true  members  of  Christ's  mystical  body ;  and  the  hohest 
of  all  represented  heaven  itself,  or  the  church  triumphant 
in  glory. 

Q,.  45.  What  were  the  sacred  things,  in  the  outward 
court,  which  was  before  the  tabernacle  ? 

A.  They  were  these  three ;  the  laver,  the  sacrifices,  and 
the  altar  on  which  they  were  offered. 

Q..  46.  What  was  the  laver  1 

A.  It  was  a  brazen  vessel  for  holding  water,  made  of 
the  mirrors,  or  polished  pieces  of  brass,  presented  by  the 
women  who  assembled  at  the  door  of  the  tabernacle  of 
the  congregation,  Ex.  xxxviii.  8. 

Q.  47T  Where  was  it  situated  1 

A.  Between  the  tabernacle  of  the  congregation  and  the 
altar,  Ex.  xxx.  18. 

Q,.  48.  Why  was  it  placed  there  1 

A.  That  Aaron  and  his  sons  might  wash  their  hands 
and  their  feet  thereat,  when  they  went  into  the  tabernacle, 
or  when  they  came  near  to  the  altar  to  minister,  under  no 
less  penalty  than  death,  verse  19 — 21. 

Q,.  49.  Why  was  this  ordinance  of  the  priest's  washing 
at  the  laver,  enjoined  under  so  severe  a  penalty  1 

A.  To  point  out  the  absolute  necessity  of  the  applica- 
tion of  the  blood  and  Spirit  of  Christ  to  the  soul,  as  that 
without  which  there  can  be  no  escaping  of  eternal  death, 
1  John  i.  7,  compared  with  Rom.  vi.  23. 

Q,.  50.  What  was  the  subject  matter  of  the  sacrifices  1 

A.  Such  of  the  clean  beasts  and  fowls,  specified  by  God 
himself,  as  were  perfectly  free  of  any  blemish  or  imperfec- 
tion. Lev.  xxii.  20. 

Q,.  51.  What  was  signified  by  the  sacrifices  being  with- 
out blemish  ? 

A.  The  spotless  holiness  and  purity  of  the  human  na- 
ture of  Christ,  which  was  sacrificed  for  us,  1  Pet.  i.  19. 

Q,.  52.  What  were  the  instructive  ceremonies  that  were 
used  in  expiatory  sacrifices  or  burnt-offerings  ? 

A.  The  sins  of  the  offerers  were  to  be  typically  laid  upon 
the  head  of  the  sacrifice.  Lev.  i.  4 ;  next,  it  was  to  be  slain 
by  blood-shedding,  ver.  5  ;  and  then,  it  was  to  be  consumed 
wholly,  or  in  part,  with  fire  upon  the  altar,  ver.  9. 

Q,.  53.  What  was  signified,  by  charging  the  sins  of  the 
offerers  upon  the  head  of  the  sacrifice] 

A.  That  the  sins  of  an  elect  world  were  laid  on  Christ, 
to  be  expiated  by  him,  Isa.  liii.  6. 

d.  54.  What  was  typified,  by  shedding  the  blood  of  the 
sacrifice  unto  death  1 

A.  That  the  blood  of  Christ  was  to  be  shed  for  many, 
for  the  remission  of  sins,  Matt.  xxvi.  28. 

Q,.  55.  What  was  signified,  by  consuming  the  sacrifice 
with  fire  upon  the  altar  ] 


16  OF   THE   CEREMONIAL   LAW. 

A.  That  the  whole  of  that  infinite  wrath,  which  was  due 
to  sinners,  and  w^oiild  have  been  consuming  them  for  ever, 
was  poured  out  upon  the  glorious  Surety,  and  endured  by 
him,  Isa.  liii.  10. 

U.  5(3.  Upon  what  altar  were  the  sacrifices  offered  and 
consumed  I 

A.  Upon  the  brazen  altar,  or  altar  of  burnt-offerings, 
which  was  placed  without,  before  the  door  of  the  taber- 
nacle of  the  congregation,  Ex.  xl.  6 ;  intimating,  that  the 
sacrifice  of  Christ,  was  to  be  perfected  on  this  earth,  John 
xix.  30. 

Q,.  57.  What  was  typified  by  this  altar  1 

A.  As  the  altar  sanctifieth  the  gift,  Matt,  xxiii.  19,  so  this 
altar  typified  the  divine  nature  of  Christ,  as  giving  inhnite 
worth  and  value  to. the  sacrifice  of  the  imman  nature,  be- 
cause of  the  personal  union,  Heb.  ix.  14. 

Q,.  58.  From  whence  originally  came  the  fire,  which  was 
kept  burning  on  the  altar  of  burnt-offering  ] 

A.  It  came  originally  and  immediately  from  God  him- 
self; for  when  Moses  was  dedicating  the  tabernacle  in  the 
wilderness,  there  came  a  fire  out  from  before  the  Lord, 
and  consumed,  upon  the  altar,  the  burnt  offering,  and  the 
fat.  Lev.  ix.  24.  And  afterwards  at  the  dedication  of  Solo- 
mon's temple,  w^hen  he  had  made  an  end  of  praying,  the 
fire  came  down  from  heaven,  and  consumed  the  burnt- 
offering  and  the  sacrifices,  2  Chron.  vii.  1. 

Q,.  59.  What  was  signified  by  this  fire  coming  imme- 
diately from  before  the  Lord,  or  from  heaven  1 

A.  It  signified  God's  acceptance  of,  and  acquiescence  in, 
the  obedience  unto  death  of  his  own  eternal  Son,  typified 
by  all  these  expiatory  sacrifices,  Isa.  xlii.  21. 

Q,.  60.  Why  was  the  fire  never  to  go  out,  but  to  be  kept 
ever  burning  upon  the  altar?  Lev.  vi.  13. 

A.  To  show  that  it  was  not  possible  that  the  blood  of 
bulls  and  goats  could  take  away  sin,  Heb.  x.  4 ;  and 
therefore  toteach  the  people,  under  that  dispensation,  to 
look  to  the  atoning  blood  of  the  Messiah,  as  that  only 
which  could  quench  the  flame  of  divine  wrath  against  sin, 
and  be  an  offering  and  sacrifice  to  God,  for  a  sweet  smell- 
ing savour,  Eph.  v.  2,  in  which  he  might  cternall)''  rest. 

Q.  61.  What  were  the  sacred  thmgs  in  the  holy  place, 
called  the  first  tabernacle  ?  Heb.  ix.  2. 

A.  They  were  the  candlestick,  the  table  with  the  shew- 
bread,  and  the  altar  of  incense. 

Q,.  62.  What  was  typified  by  the  candlestick  ? 

A.  That  all  true  spiritual  light  is  conveyed  to  the  church 
only  from  Christ,  John  i.  9,  18 ;  and  that,  as  the  branches 
were  supi)lied  with  oil  from  the  body  of  the  candlestick, 
so  all  the  members  are  supplied  out  of  the  fulness  of  Christ ; 


OP  THE   CEREMONIAL   LAW.  17 

for  God  giveth  not  the  Spirit  by  measure  unto  him,  chap, 
iii.  34. 

Q..  63.  WTiat  was  meant  by  the  sheio-bread,  which  was 
always  set  forth  upon  the  table  J  Ex.  xxv.  30. 

A.  That  in  Christ,  who  is  the  bread  of  life,  there  is  food 
continually  for  starving  sinners  of  mankind,  John  vi.  35 ; 
and  that  we  may  ever  come  to  him  for  supply,  because, 
"  in  him  dwelleth  all  the  fulness  of  the  Godhead  bodily," 
Col.  ii.  9. 

Q,.  64.  What  was  typified  by  the  altar  of  incense,  which 
was  placed  immediately  before  the  veil  ]  Ex.  xxx.  6. 

A.  The  incense  which  was  continually  burnt  upon  this 
altar,  every  morning  and  evening,  Ex.  xxx.  7,  8,  (after  the 
sacrifices  were  offered  without,  upon  the  altar  of  burnt- 
offering,)  typified  the  prevalent  intercession  of  Christ, 
founded  upon  his  meritorious  oblation,  1  John  ii.  1,  2. 

Q,.  65.  What  were  the  sacred  and  significant  things 
contained  in  the  most  holy  place,  or  holiest  of  all,  as  it  is 
called?  Heb.  ix.  3. 

A.  The  apostle  to  the  Hebrews  says,  that  the  tabernacle 
which  is  called  the  holiest  of  all, — had  the  golden  censer, 
and  the  ark  of  the  covenant,  overlaid  round  about  with 
gold,  wherein  was  the  golden  pot  that  had  manna,  and 
Aaron's  rod  that  budded,  and  the  tables  of  the  covenant ; 
and  over  it  the  cherubims  of  glory,  shadowing  the  mercy- 
seat,  Heb.  ix.  4,  5. 

Q,.  66.  Did  the  golden  censer,  like  other  sacred  utensils 
in  the  most  holy  place,  remain  in  it  perpetually  J 

A  No ;  it  remained  no  longer  than  the  high  priest  con- 
tinued within  the  veil,  sprinkling  the  blood  of  the  sin-offer- 
ing upon  the  mercy  seat,  and  before  it,  Lev.  xvi.  14,  during 
which  time  the  cloud  of  incense,  kindled  with  coals  of  fire 
from  the  altar  of  burnt-oflfering  covered  the  mercy-seat, 
ver.  13,  14;  and  then,  when  the  high  priest  retired  from 
the  most  holy  place,  he  carried  off  the  golden  censer  with 
him  to  the  altar  of  incense,  where  it  lay  till  there  was  next 
occasion  for  it. 

d.  67.  Why  then  was  the  holiest  of  all  said  to  have  the 
golden  censer  1 

A.  Because  the  principal  use  of  it,  was  to  carry  in  burn- 
ing incense  to  the  most  holy  place,  along  with  the  blood  of 
the  sacrifice  on  the  great  day  of  atonement,  once  every 
year.  Lev.  xvi.  12,  13. 

Q..  68.  What  was  typified  by  this  cloud  of  incense  car- 
ried in  by  the  high  priest  to  the  most  holy  place,  along 
with  the  blood  of  the  sacrifice  once  a  year  I 

A.  The  Infallible  prevalency  of  Christ's  intercession,  be- 
cause of  the  infinite  merit  of  his  satisfaction,  Heb. 
vii.  25. 

2* 


18  OF   THE   CEREMONIAL   LAW. 

Q,.  69.  What  was  the  most  eminent  pledge  of  the  divine 
presence,  in  this  most  holy  place  ? 

A.  The  ark  with  the  mercy-seat  that  covered  it,  Ex.  xxv. 
21,  22  :  "  Thou  shalt  put  the  mercy-seat  above  upon  the 
ark — and  there  will  I  meet  with  thee,  and  I  will  commune 
with  thee." 

Q,.  70.  What  was  put  within  the  ark  1 

A.  Nothing  but  the  two  tables  of  stone,  on  which  the 
ten  commandments  were  written  by  the  finger  of  God  at 
Mount  Sinai,  1  Kings  viii.  9.  There  was  nothing  in  the 
ark,  save  the  two  tables  of  stone,  which  Moses  put  there 
at  Horeb. 

Q.  71.  Were  not  the  golden  pot  that  had  manna,  and 
Aaron's  rod  that  budded,  put  within  the  ark,  as  it  would 
seem  from  Heb.  ix.  4  ? 

A.  No :  it  is  expressly  said,  that  both  these  were  appoint- 
ed to  be  laid  up  before  the  testimony,  not  in  it,  Ex.  xvi. 
34,  and  Num.  xvii.  10. 

Q,.  72.  What  did  the  golden  pot  that  had  manna  sig- 
nify] 

A.  The  inexhaustible  provision  of  all  spiritual  blessings 
laid  up  in  Christ,  for  the  members  of  his  mystical  body, 
John  vi.  54,  55. 

Q,.  73.  What  was  typified  by  Aaron's  rod  that  budded  1 

A.  The  fixed  choice  that  God  had  made  of  Christ,  to  the 
office  of  priesthood,  he  being  called  of  God,  as  was  Aaron, 
Heb.  v.  4. 

Q,.  74.  For  what  end  was  the  ark  of  the  covenant  prop- 
erly made  ? 

A.  It  was  for  holding  the  two  tables  of  the  law,  which 
are  called  the  testimony,  Ex.  xxv.  16.  Says  God  to  Moses, 
"  Thou  shalt  put  into  the  ark  the  testimony  which  I  shall 
give  thee." 

Q,.  75.  Why  were  the  tables  of  the  law  called  the  two 
tables  of  testimony?  Ex.  xxxi.  18. 

A.  Because  they  testified  the  will  of  God  to  mankind  as 
the  unerring  rule  of  duty,  Isa.  viii.  20. 

Q,.  76.  Why  were  these  tables  put  into  the  ark  ? 

A.  To  signify  that  the  law,  which  was  broken  by  the 
first  Adam,  was  put  up,  as  fulfilled  in  the  second,  Isa.  xlii. 
21,  that  there  might  be  "no  condemnation  to  them  which 
are  in  Christ  Jesus,"  Rom.  viii.  1. 

Q,.  77.  Why  were  these  tables  called  the  tables  of  the 
covenant,  and  the  ark  containing  them,  the  ark  of  the  cov- 
enant 1  Heb.  ix.  4. 

A.  Because  the  ten  commandments,  written  on  these 
tables,  were  the  matter  of  the  covenant  of  works  made 
with  Adam,  as  the  head  of  his  posterity,  Rom.  x.  5; 
and  the  fiilfilment  of  them,  both  in  point  of  doing  and  suffer- 
ing, was  the  condition  of  the  covenant  of  grace,  made 


OF  THE   CEREMONIAL    LAW.  19 

with  Christ,  as  the   representative  of  his  spiritual  seed, 
Matt.  iii.  15. 

Q,.  78.  What  was  the  mercy-seat "? 

A.  It  was  a  plate  of  solid  gold,  exactly  fitted  to  the 
breadth  and  length  of  the  ark,  (Ex.  xxv.  ver.  10  and  17, 
compared,)  so  as  to  be  a  lid,  or  covering  to  the  tables  of 
the  covenant,  which  were  within  it,  ver.  21. 

d.  79.  Why  was  it  called  the  mercy-seat  ] 

A.  To  intimate,  that  God  is  propitious  and  merciful  to 
sinners,  only  through  the  meritorious  satisfaction  of  Christ, 
Rom.  V.  21. 

Q,.  80.  What  was  signified  by  its  being  a  lid,  or  covering, 
to  the  tables  of  the  covenant? 

A.  That  the  broken  law  was  so  hid  or  covered  by  the 
glorious  Surety,  who  answered  all  its  demands,  (Rom. 
viii.  33,  34,)  that  it  could  accuse  none  before  God,  who  had 
*'  fled  for  refuge  to  lay  hold  upon  the  hope  set  before  them," 
Heb.  vi.  18. 

Q,.  81.  What  was  it  that  peculiarly  belonged  to  the 
mercy-seat  ? 

A.  The  "cherubims  of  glory  shadowing  it,"  Heb.  ix.  5. 

Q,.  82.  What  was  represented  by  these  cherubims  ? 

A.  They  represented  the  ministry  and  service  of  the 
holy  angels  to  Christ  and  his  church,  Heb.  i.  14. 

Q,.  83.  Why  called  cherubims  of  glory? 

A.  Because  God  manifested  his  glory  from  between 
them,  Ex.  xxv.  22,  and  gave  gracious  answers  with  re- 
spect to  his  church  and  people.  Num.  vii.  89. 

Q,.  84.  How  did  they  shadow  the  mercy-seat  ? 

A.  By  stretching  forth  and  spreading  their  wings  over 
it,  intimating  their  readiness  to  fly  upon  Christ's  errands 
on  all  occasions,  Ps.  civ.  4. 

Q,.  85.  In  what  posture  were  the  faces  of  these  cheru- 
bims 1 

A.  They  looked  one  to  another,  and  towards  the  mercy- 
seat,  Ex.  xxv.  20. 

Q,.  86.  What  did  this  posture  of  their  faces  signify 

A.  Their  looking  one  to  another,  signified  their  perfect 
harmony  in  serving  the  interests  of  Christ's  kingdom, 
Ezek.  i.  20;  and  their  looking  towards  the  mercy-seat, 
signified  their  desire  to  look,  with  the  most  profound  vene- 
ration and  wonder,  into  the  adorable  mystery  of  redeem- 
ing love,  1  Pet.  i.  12:  "Which  things  the  angels  desire  to 
look  into." 

Q..  87.  Who  was  allowed  to  enter  into  this  most  holy 
place  1 

A.  The  high  priest  alone,  without  any  to  attend  or  assist 
him,  Lev.  xvi.  17;  and  in  this  he  was  an  eminent  type  of 
Christ,  who  has  the  whole  work  of  redemption  laid  upon 


20  OF   THE   CEREMONIAL   LAW. 

his  shoulders,  "  And  of  the  people  there  was  none  with 
him,"  Isa.  Ixiii.  3. 

(cl.  88.  When  did  the  high  priest  enter  into  the  holiest 
of  all] 

A.  Only  once  every  year ;  namely,  on  the  great  day  of 
atonement,  which  was  appointed  to  be  a  solemn  anni- 
versary fast,  under  that  ceremonial  dispensation,  Lev. 
xvi.  29,  30. 

Q,.  89.  In  what  manner  did  the  high  priest  enter  within 
the  veil  ] 

A.  He  was  expressly  required  to  carry  along  with  him 
the  blood  of  the  sacrifice,  slain  without  the  tabernacle,  at 
the  altar  of  burnt-offering,  and  the  golden  censer  full  of 
burning  incense ;  without  both  which,  he  might  by  no 
means  enter  within  the  most  holy  place.  Lev.  xvi.  12 — 16. 

Q..  90.  What  was  typified  by  this  solemnity  ] 

A.  It  typified  the  perpetual  efficacy  of  the  blood  of 
Christ  in  heaven,  for  all  the  blessings  and  benefits  for 
which  it  was  shed  on  earth,  Heb.  xii.  24. 

Q.  91.  Is  the  ceremonial  law,  or  any  part  of  it,  obligatory 
now,  under  the  New  Testament  ] 

A.  Although  the  divine  truths,  couched  and  signified 
under  the  ceremonies  of  God's  own  institution,  be  un- 
changeably the  sam.e,  yet  the  observance  of  the  cere- 
monies themselves  is  abrogated  by  the  death  and  satisfac- 
tion of  Christ,  in  whom  they  had  their  full  accomplishment, 
John  i.  17. 

Q,.  92.  How  do  you  prove  that  the  ceremonial  law  was 
abohshed  by  the  death  and  satisfaction  of  Christ  ? 

A.  From  the  utter  destruction,  many  ages  since,  of  the 
temple  at  Jerusalem,  where  only  it  was  lawful  to  offer 
sacrifices ;  which  adorable  Providence  would  never  have 
permitted,  if  these  ceremonial  institutions  had  been  in- 
tended to  subsist  after  the  death  of  Christ,  of  whom  it  was 
foretold  that  he  should  "  cause  the  sacrifice  and  the  obla- 
tion to  cease,"  Dan.  ix.  27.  See  also  Jer.  iii.  IG:  "In  those 
days,  saith  the  Lord,  they  shall  say  no  more,  The  ark  of 
the  covenant  of  the  Lord ;  neither  shall  it  come  to  mind, 
neither  shall  they  remember  it,  neither  shall  they  visit  it, 
neither  shall  that  be  done  any  more." 

Q,.  93.  Wliat  may  we  learn  from  the  whole  of  this  typical 
dispensation  1 

A.  That  as  the  ceremonial  law  was  a  shadow  of  good 
things  to  come,  Heb.  x.  1,  so  it  is  a  perpetual  evidence  of 
the  faithfulness  and  power  of  God,  in  the  full  accomplish- 
ment of  all  the  blessintrs  that  were  prefigured  by  it,  John 
i.  17. 

Q,.  94.  What  was  the  JUDICIAL  law] 

A.  It  was  that  body  of  laws  given  by  God,  for  the  go- 


OF   THE   TEN   COMMANDMENTS.  21 

vernment  of  the  Jews,  partly  founded  in  the  law  of  nature, 
and  partly  respecting  them,  as  they  were  a  nation  dis- 
tinct from  all  others. 

'     Q,.  95.  What  were  those  laws  which  respected  them  as 
a  people  distinct  from  all  others  ? 

A.  They  were  such  as  concerned  the  redemption  of 
their  mortgaged  estates,  Lev.  xxv.  13 ;  the  resting  of  their 
land  every  seventh  year,  Ex.  xxiii.  11;  the  appointment 
of  cities  of  refuge  for  the  manslayer,  Num.  xxxv.  15;  the 
appearing  of  their  males  before  the  Lord  at  Jerusalem, 
three  times  in  the  year,  Deut.  xvi.  16;  and  the  hke. 

Q,.  96.  Is  this  law  abrogated,  or  is  it  still  of  binding 
force  1 

A.  So  far  as  it  respects  the  peculiar  constitution  of  the 
Jewish  nation,  it  is  entirely  abrogated ;  but  in  so  far  as  it 
contains  any  statute,  founded  in  the  law  of  nature,  com- 
mon to  all  nations,  it  is  still  of  binding  force. 


Quest.  41.  Wherein  is  the  moral  law  summarily  com- 
'prehended  1 

Ans.  The  moral  law  is  summarily  comprehended  in 
the  ten  commandments. 

Q,.  1.  What  is  it  to  be  [summarily  comprehended?] 

A.  It  is  to  be  briefly  summed  up,  in  such  few  and  well 
chosen  words,  as  to  take  in  a  great  deal  more  than  what 
is  expressed,  Rom.  xiii.  9. 

Q,.  2.  Where  is  the  moral  law  thus  briefly  summed  up  ? 

A.  In  the  [ten  commandments,]  Deut.  x.  4. 

Q,.  3.  Where  is  the  law  more  largely  and  fully  set  forth  ? 

A.  In  the  whole  scriptures  of  the  Old  and  New  Testa- 
ments, Ps.  cxix.  105. 

Q,.  4.  By  whom  were  the  ten  commandments  first  pro- 
nounced and  promulgated  1 

A.  By  God  himself,  Exod.  xx.  1;  God  spake  all  these 
words. 

Q,.  5.  Whether  was  it  God  essentially  considered,  or  God 
considered  as  in  the  person  of  the  Son,  who  spake  these 
words  ] 

A.  It  was  the  three-one  God  considered  as  in  the  person 
of  the  Son,  who  was  the  speaker  of  them ;  as  is  evident 
from  Acts  vii,  37,  38,  where  the  Prophet,  whom  the  Lord 
was  to  raise  up  unto  the  Jews  of  their  brethren,  like  unto 
Moses,  is  expressly  called  the  angel  which  spake  to  him 
in  Mount  Sinai.     See  also  Heb.  xii.  25,  26. 

Q,.  6.  What  was  the  peculiar  work  of  God  about  these 


22  OF   THE   TEN   COMMANDMENTS. 

words,  after  he  had  spoken  them  with  an  audible  voice,  in 
the  hearing  of  all  Israel  J 

A.  He  wrote  or  engraved  them  with  his  own  finger,  on 
two  tables  of  stone,  Deut.  ix.  10. 

Q,.  7.  Was  each  of  these  tables  written  on  both  sides  1 

A.  It  is  said  expressly  that  they  were,  Ex.  xxxii.  15: 
The  tables  were  written  on  both  their  sides ;  on  the  one 
side,  and  on  the  other  were  they  written. 

a.  8.  What  did  this  signify] 

A.  The  tables  being  fully  written  on  both  sides,  signi- 
fied that  nothing  was  to  be  added  to  the  words  of  the  law, 
or  taken  away  from  them,  Deut.  iv.  2 ;  and  likewise,  that 
the  whole  man,  soul,  spirit,  and  body,  nmst  be  sanctified 
wholly,  J  Thess.  v.  23. 

Q..  9.  How  often  were  the  commandments  written  on 
tables  of  stone  ? 

A.  The  first  being  broken  by  Moses,  on  occasion  of  the 
idolatry  of  Israel,  Ex.  xxxii.  19,  the  Lord  condescended 
to  write  on  two  other  tables,  the  very  same  words  that 
were  on  the  former,  chap,  xxxiv.  1. 

Q,.  10.  W^as  there  any  difference  between  the  first  two 
tables  and  the  second  ] 

A.  The  first  two,  which  were  entirely  the  work  of  God, 
(the  polishing  as  well  as  the  engraving,)  were  broken  be- 
neath the  mount,  Ex.  xxxii.  16,  19;  but  the  second,  which 
were  hewed  by  Moses,  the  typical  mediator,  were  put  into 
the  ark,  Deut.  x.  3,  .5. 

Q,.  11.  What  spiritual  mystery  was  represented  b)'- this? 

A.  That  though  the  covenant  of  works,  made  with  the 
fii'st  Adam,  was  broken  and  violated  by  him,  yet  it  was 
fulfilled  in  every  respect  by  Christ  the  true  Mediator,  who 
"  restored  that  which  he  took  not  away,"  Ps.  Ixix.  4. 

Q.  12.  Why  were  the  ten  commandments  written  on 
tables  of  stone  1 

A.  To  intimate  the  perpetuity,  and  everlasting  obliga- 
tion of  the  moral  law,  Ps.  cxi.  8. 

Q,.  13.  What  was  signified  by  their  being  written  with 
the  finger  of  God  J 

A.  That  it  is  the  work  of  God,  alone,  to  put  his  laws 
into  the  mind  of  sinners,  and  to  write  them  in  their  hearts, 
Heb.  viii.  10. 

Q,.  14.  Where  was  the  law  of  the  ten  commandments 
thus  expressly  revealed  ] 

A.  At  Mount  Sinai,  which  is  also  called  Horeb,  Deut. 
V.  2. 

Q,.  15.  In  what  form  was  the  law  of  the  ten  command- 
ments given  out  at  Mount  Sinai  ? 

A.  In  the  form  of  a  covenant,  Deut.  v.  2:  The  Lord  our 
God  made  a  covenant  with  us  in  Horeb.  Accordingly, 
the  ten  commandments  are  called  the  words  of  the  cove- 


OP   THE   TEN   COMMANDMENTS.  23 

nant,  Ex.  xxxiv.  28 ;   and  the  tables  of  stone  are  termed 
the  tables  of  the  covenant,  Deut.  ix.  9. 

Q,.  16.  Was  the  Sinai  transaction  in  the  form  of  the  co- 
venant of  works,  or  in  the  form  of  the  covenant  of  grace] 

A.  There  was,  on  that  solemn  occasion,  a  repetition  of 
both  those  covenants. 

Q,.  17.  In  what  order  were  these  two  covenants  repeated 
on  Mount  Sinai  1 

A.  The  covenant  of  grace  was  first  promulgated,  and 
then  the  covenant  of  works  was  displayed,  as  subservient 
to  it. 

Q,.  18.  How  does  it  appear  that  the  covenant  of  ^race 
was  first  promulgated  ? 

A.  From  these  words  in  the  preface,  prefixed  to  the 
commands,  I  am  the  Lord  thy  God,  spoken  to  a  select 
people,  the  natural  seed  of  Abraham,  as  typical  of  his 
whole  spiritual  seed.  Gal.  iii.  16,  17. 

Q,.  19.  How  are  the  ten  commandments  to  be  viewed, 
as  they  stand  annexed  t(i  this  promulgation  of  the  cove- 
nant of  grace  on  Mount  Sinai  1 

A.  They  are  to  be  viewed  as  the  law  of  Christ,  or  as  a 
rule  of  life,  given  by  Christ  the  Mediator  to  his  spiritual 
seed,  in  virtue  of  his  having  engaged  to  fulfil  the  law,  as  a 
covenant,  in  their  room,  Rom.  vii.  4. 

Q.  20.  How  does  it  appear  that  the  covenant  of  ivoi'ks 
was  likewise  displayed  on  Mount  Sinai  1 

A.  From  the  thundcrings  and  lightnings,  and  the  voice 
of  the  living  God,  speaking  (the  words  of  the  ten  com- 
mandments) out  of  the  midst  of  the  fire,  Ex.  xx.  18.  Deut. 
V.  22,  26. 

Q.  21.  What  was  signified  by  the  thunderings  and  light- 
nings, and  the  voice  of  God,  speaking  out  of  the  midst  of 
thelfiref 

A.  These  awful  emblems  represented  that  infinite  aveng- 
ing wrath,  which  was  due  to  all  of  Adam's  family,  for  the 
breach  of  the  covenant  of  works,  by  which  the  whole  of 
God's  holy  law  was  violated  and  infringed,  Gal.  iii.  10. 

Q,.  22.  Why  did  God  make  a  display  of  the  covenant  of 
works  in  such  an  awful  and  tremendous  manner  ] 

A.  That  sinners  of  mankind  might  be  deterred  from  the 
most  remote  thought  of  attempting  obedience  to  the  law 
as  a  condition  of  life ;  and  be  persuaded  to  fly  to,  and 
acquiesce  in  the  undertaking  of  Christ,  who  engaged  his 
heart  to  approach  to  God,  as  Surety  in  the  room  of  an 
elect  world,  Jer.  xxx.  21. 

Q,.  23.  If  both  covenants,  of  grace  and  works,  were  ex- 
hibited on  Mount  Sinai,  were  not  the  Israelites,  in  that 
case,  under  both  these  covenants  at  one  and  the  same 
time  1 

A.  They  could  not  be  under  both  covenants  in  the  same 


24  OF   THE   TEN   COMMANDMENTS. 

respects,  at  the  same  time;  and  therefore  they  must  be 
considered  either  as  believers  or  unbelievers,  both  as  to 
their  outward  church  state  and  inward  soul  frame. 

Q,.  24.  In  what  respects  w^ere  the  beheving  Israelites,  in 
the  Sinaitic  transaction,  under  both  covenants  ] 

A.  They  were  internally  and  really  under  the  covenant 
of  grace,  as  all  believers  are,  Rom.  vi,  14,  and  only  exter- 
nally, under  the  above  awful  display  of  the  covenant  of 
works,  as  it  was  subordinate  and  subservient  to  that  of 
grace,  in  pointing  out  the  necessity  of  the  Surety  right- 
eousness. Gal.  iii."24. 

Q,.  25.  In  what  respects  were  unbelievers  among  them, 
under  these  two  covenants  of  works  and  graced 

A.  They  were  only  externally,  and  by  profession,  in 
respect  of  their  visible  church  state,  under  the  covenant 
of  grace,  Rom.  ix.  4  ;  but  internally,  and  really,  in  respect 
of  the  state  of  their  souls,  before  the  Lord,  they  were 
under  the  covenant  of  works,  chap.  iv.  14,  15. 

Q..  26.  Which  of  the  two  covenants  was  the  principal 
part  of  the  Sinai  transaction] 

A.  The  covenant  of  grace  was  both  in  itself,  and  in 
God's  intention,  the  principal  part  of  it ;  nevertheless,  the 
covenant  of  w^orks  was  the  more  conspicuous  part  of  it, 
and  lay  most  obvious  to  the  view  of  the  people ;  for  they 
saw  the  thunderings  and  the  lightnings,  and  the  noise  of 
the  trimipet,  and  the  mountain  smoking,  Ex.  xx.  18.  And 
so  terrible  was  the  siglit,  that  Moses  said,  I  exceedingly 
fear  and  quake,  Heb.  xii.  21. 

Q,.  27.  What  eflect  had  this  tremendous  display  of  the 
covenant  of  works  upon  the  Israelites  ? 

A.  It  tended  to  beat  them  off,  in  some  measure,  from 
that  self-confidence  which  they  had  expressed  before  the 
publication  of  the  law,  Ex.  xix.  8 ;  and  to  discover  the 
necessity  of  a  Mediator,  and  of  faith  in  him  as  the  sole 
foundation  of  all  acceptable  obedience,  Rom.  xvi.  25,  26. 

Q,.  28.  How  does  it  appear  that  it  had  this  effect  ? 

A.  From  their  ow^n  words  to  Moses,  after  the  terrible 
sight  which  they  saw,  Deut.  v.  27 :  "  t^Jpeak  thou  unto  us 
all  that  the  Lord  our  God  shall  speak  unto  thee;  and  we 
will  hear  [that  is,  believe]  and  c/o."  On  which  account 
the  Lord  commends  them,  ver.  28 :  "  They  have  well  said 
all  that  they  have  spoken :  O  that  there  were  such  a  heart 
in  them !" 

Q,.  29.  In  what  respect  had  they  said  well  in  what  they 
had  spoken  ] 

A.  In  as  much  as  they  had  made  faith,  or  believing,  the 
source  and  spring  of  acceptable  doing;  for,  "whatsoever 
is  not  of  faith  is  sin,"  Rom.  xiv.  23. 

Q,.  30.  How  many  conmiandments  are  commonly  allot- 
ted to  each  of  these  two  tables  of  the  law  1 


OF   THE   TEN   COMMANDMENTS.  25 

A.  Four  to  the  first  table,  containing  our  duty  to  God  ; 
and  six  to  the  second,  containing  our  duty  to  man. 

Q,.  31.  How  are  the  precepts,  which  are  naturally  moral, 
distinguished  from  those  that  are  but  positively  so  ? 

A.  The  precepts  which  are  naturally  moral  have,  in 
them,  an  innate  rectitude  and  holiness,  which  is  insepar- 
able from  them;  but  the  precepts  which  are  positively 
moral,  have  their  rectitude,  not  from  their  own  nature, 
but  from  the  positive  command  of  God. 

Q,.  32.  What  example  may  be  given  of  this  for  illustra- 
tion 1 

A.  The  fourth  commandment,  as  it  requires  God  to  be 
worshipped,  is  naturally  moral,  founded  in  the  very  na- 
ture of  God  ;  but  as  it  enjoins,  that  he  be  worshipped  on 
such  a  particular  day  of  the  week,  it  is  positively  moral, 
founded  entirely  in  the  will  of  God. 

Q..  33.  What  is  the  difference  between  the  commands 
that  are  expressed  in  affirmative,  and  those  that  are  ex- 
pressed in  negative  terms  ] 

A.  "  What  God  forbids  is  at  no  time  to  be  done,  Rom. 
iii.  8;  what  he  commands  is  always  our  duty,  Deut.  iv.  8, 
9 ;  and  yet  every  particular  duty  is  not  to  be  done  at  all 
times,  Matt.  xn.  7."* 

Q,.  34.  Why  are  negative  precepts  binding  at  all  times  1 

A.  Because  what  is  forbidden  is  at  all  times  sinful ;  and 
ought  never  to  be  done,  on  any  pretext  whatsoever,  Gen. 
xxxix.  9. 

Q,.  35.  What  are  the  peculiar  properties  of  the  law  of  the 
ten  commandments  ? 

A.  That  it  is  perfect,  Ps.  xix.  7;  spiritual,  Rom.  vii.  14 ; 
and  exceedingly  broad,  or  most  extensive,  Ps.  cxix.  96. 

Q,.  36.  What  rule  is  to  be  observed  for  the  right  under- 
standing of  the  perfection  of  the  law  1 

A.  "  That  it  binds  every  one  to  full  conformity  in  the 
whole  man,  unto  the  righteousness  thereof,  and  to  entire 
obedience  for  ever;  so  as  to  require  the  utmost  perfection 
in  every  duty  and  to  forbid  the  least  degree  of  every  sin, 
Matt.  V.  21,  to  the  end,  James  ii.  10."t 

Q,.  37.  What  rule  is  to  be  observed  for  understanding 
the  spirituality  of  the  law"? 

A.  That  it  reaches  to  the  thoughts  and  motions  of  the 
heart,  as  well  as  to  the  words  and  actions  of  the  life,  Deut. 
vi.  5.J 

Q..  38.  What  rule  is  to  be  observed  for  the  right  under- 
standing of  the  breadth  or  extent  of  the  law] 

A.  That,  as  where  a  duty  is  commanded,  the  contrary 
sin  is  forbidden,  Isa.  Iviii.  13 ;  and  where  a  sin  is  forbidden, 
the  contrary  duty  is  commanded,  Eph.  iv.  28 :  so,  when 

*  Larger  Catenhism,  Q.  99.  Rule  5.     t  Ibid.  Rule  1.     t  Ibid.  Rule  2. 
Part  II.— 3 


2G  OF   THE   SUM    OF   THE   TEN   COMMANDMENTS. 

any  duty  is  commanded,  all  the  causes  and  means  of  it  are 
commanded  also,  Heb.  x.  24,  25;  and  when  any  sin  is 
forbidden,  all  occasions  and  temptations  to  it,  are  likewise 
forbidden,  Gal.  v.  26.* 


Quest.  42.  What  is  the  sum  of  the  ten  commandments  7 

Aivs.  The  sum  of  the  ten  commandments  is.  To  love 

the  Lord  our  God  with  all  our  heart,  with  all  our  soul, 

with  all  our  strength,  and  with  all  our  mind;   and  our 

neighbour  as  ourselves. 

Q..  1.  How  is  the  sum  of  the  ten  commandments  divided 
in  this  answer  ] 

A.  Into  the  sum  of  the  four  commandments  in  the  first 
table,  which  contain  our  duty  to  God ;  and  into  the  sum 
of  the  six  commandments  in  the  second  table,  which  con- 
tain our  duty  to  man. 

Q,.  2,  What  is  the  sum  of  the  four  commandments  in  the 
first  table,  which  contain  our  duty  to  God  ? 

A.  It  is  [to  love  the  Lord  our  God,  with  all  our  heart, 
with  all  our  soul,  with  all  our  strength,  and  with  all  our 
mind,]  Luke  x.  27. 

Q.  3.  Why  is  this  called  "  the  first  and  great  command- 
ment 1"  Matt.  xxii.  38. 

A.  Because  the  duties  of  the  first  table  have  a  more 
direct  relation  to  God,  as  being  the  immediate  object  of 
them,  or,  because  love  to  our  neighbour  should  flow  from 
love  to  God,  as  the  proper  fountain  and  principle  of  it,  1 
John  V.  1. 

Q,.  4.  What  is  meant  by  the  [811111]  of  the  command- 
ments ? 

A.  The  comprehensive  duty  of  the  law,  which  includes 
all  other  duties  in  the  bosom  of  it,  Rom.  xiii.  9. 

Q,.  5.  What  is  the  comprehensive  duty  of  the  law? 

A.  It  is  love ;  for  "  love  is  the  fulfilhng  of  the  law,"  Rom. 
xiii.  10. 

Q,.  6.  What  is  the  nature  of  that  love  which  is  the  com- 
prehensive duty  of  the  law  1 

A.  It  is  such  as  flows  from  faith,  as  the  source  and 
fountain  of  it;  for  "faith  worketh  by  love,"  Gal.  v.  6. 

Q..  7.  What  ought  to  be  the  supreme  object  of  our  love? 

A.  [The  Lord,]  or  Jehovah  himself,  as  he  is  our  God, 
Deut.  XXX.  6. 

Q..  8.  How  many  ways  may  the  Lord  be  said  to  be  [our 
God?] 

*  Larger  Catechisin,  Rules  4,  6. 


OF  THE   SUM    OF  THE   TEN  COMMANDMENTS.  27 

A.  Two  ways ;  either  by  external  revelation  and  offer ; 
or,  by  special  property  and  possession. 

Q.  9.  To  whom  does  he  make  the  external  revelation 
and  offer  of  himself,  as  their  God  T 

A.  To  all  such  of  mankind,  without  exception,  as  have 
the  word  of  this  salvation  sent  to  them,  Prov.  viii.  4.  Heb. 
viii.  10. 

Q,.  10.  When  is  he  our  God  by  special  property  and 
possession  ] 

A.  When  by  faith  we  are  united  to  Christ,  1  Cor.  iii.  23, 
in  whom  mercy  and  truth  are  met  together,  righteousness 
and  peace  have  kissed  each  other,  Ps.  Ixxxv.  10. 

Q.  11.  What  is  it  to  love  the  Lord  our  God  [with  all  our 
heart?] 

A.  It  is  to  love  him  unfeignedly,  without  hypocrisy  or 
dissimulation,  Rom.  xii.  9. 

Q,.  12.  What  is  it  to  love  him  [with  all  our  soul,  and 
mind  ]] 

A.  It  is  to  have  an  intelligent,  cordial,  and  affectionate 
love  to  God ;  expressed  in  "all  the  duties,  in  which  any 
power  or  faculty  of  the  soul  can  be  exercised,  Isa.  xxvi. 
8,9. 

Q,.  13.  What  is  it  to  love  the  Lord  our  God  [with  all  our 
strength  1] 

A.  It  is  to  love  nothing  so  much  as  God,  Matt.  x.  37; 
and  nothing  but  in  subordination  to  him,  Luke  xiv.  26. 

Q,.  14.  How  may  we  know,  if  we  have  such  a  supreme 
love  to  the  Lord  our  God? 

A.  If  we  love  him  purely  for  himself,  and  his  own 
matchless  excellency,  as  shining  in  the  face  of  Jesus, 
Song  i.  3 ;  if  we  account  all  things  but  loss  in  comparison 
of  him,  Phil.  iii.  8 ;  and  if  we  centre  in  him  as  the  only 
resting-place  of  our  souls  for  ever,  Ps.  Ixxiii.  25,  26. 

Q,.  f5.  What  is  the  sum  of  the  six  commandments  in 
the  second  table,  which  contain  our  duty  to  man  ] 

A.  It  is  to  iove  [our  neighbour  as  ourselves,]  Matt.  xxii. 
39:  "The  second  is  like  unto  it.  Thou  shalt  love  thy 
neighbour  as  thyself" 

Q,.  16.  Why  is  the  sum  of  the  second  table  said  to  be 
like  unto  the  sum  of  the  first  1 

A.  Because  the  duties  of  the  second  table  are  enjoined 
by  the  same  authority  as  those  of  the  first,  James  ii.  10. 

Q,.  17.  In  which  of  the  two  tables  is  the  lawful  love  of 
ourselves  contained,  seeing  it  is  not  expressly  mentioned 
in  either  of  them  ? 

A.  It  is  fairly  implied  and  supposed  in  both  tables,  par- 
ticularly in  the  second,  where  love  to  ourselves  is  made 
the  example  and  pattern,  according  to  which  we  should 
love  others,  Luke  x.  27:  "  Thou  shalt  love— thy  neighbour 
as  thyself" 


23  OF   THE    SUM    OF   THE   TEN   COxMMANDMENTS. 

Q,.  18.  What  is  lawful  self-love  T 

A.  It  is  an  aiming  at  our  own  happiness,  in  subordina- 
tion to  the  glory  of  God,  which  ought  to  be  our  chief  and 
ultimate  end,  1  Cor.  x.  31. 

Q..  19.  Whom  are  we  to  understand  by  [our  neigh- 
bour 1] 

A.  All  of  mankind  to  whom  we  have  any  way  access  to 
be  useful,  either  as  to  their  temporal  or  spiritual  good, 
Luke  X.  36,  3/, 

Q,.  20.  What  is  it  to  love  our  neighbour  [as  ourselves?] 

A.  It  is  to  love  him  as  truly  and  sincerely  as  we  do  our- 
selves, Eph.  V.  29  :  "  No  man  ever  hated  his  own  flesh,  but 
nourisheth  and  cherisheth  it." 

Q,.  21.  Should  our  love  to  our  neighbour  be  as  great  as 
it  is  to  ourselves  ? 

A.  It  is  not  required  that  it  be  as  great  in  degree,  but 
only  that  it  be  as  sincere,  and  free  of  hypocrisy,  as  it  is  to 
ourselves,  Rom.  xii.  9. 

Q,.  22.  What  is  the  rule  according  to  which  our  love  to 
our  neighbour  should  be  regulated ) 

A.  That  we  do  to  others  what  we  would  have  them  do 
to  us,  Matt.  vii.  12. 

Q.  23.  How  is  this  rule  to  be  explained  for  preventing 
the  abuse  of  it  J 

A.  That  we  do  as  we  would  be  done  to,  fi'om  a  well-in- 
formed judgment ;  and  by  such  as  place  themselves  in  the 
same  relations,  and  in  the  same  circumstances  with  us. 

Q,.  24.  Why  are  we  enjoined  to  esteem  others  better 
than  ourselves?  Phil.  ii.  3. 

A.  Because  the  more  of  the  grace  of  God  we  have  in 
our  hearts,  we  will  the  more  clearly  see  that  v/e  ourselves 
are  the  chief  of  sinners,  1  Tim.  i.  14,  15,  and  have  the  seed 
of  all  sin  in  us,  which  would  soon  spring  up  into  the  worst 
of  actions,  if  not  restrained,  Rom.  vii.  23. 

Q..  25.  What  is  the  difference  between  the  love  we 
should  have  to  all  in  general,  and  the  love  we  should  have 
to  the  saints  in  particular  1 

A.  We  should  love  all  men  in  general,  with  a  love  of 
benevolence,  and  likewise  of  beneficence  according  to  our 
ability.  Gal.  vi.  10;  but  we  should  love  the  saints  with  a 
love  of  complacency  and  delight,  Ps.  xvi.  3. 

Q..  26.  How  ought  our  love  to  extend  itself  to  our  ene- 
mies ] 

A.  By  forgiving  them,  and  praying  for  them.  Matt.  v. 
44.  Acts  vii.^60. 

Q,.  27.  What  may  we  learn  from  the  sum  of  the  com- 
mandments 1 

A.  That  charity,  or  love,  which  is  the  end  of  the  com- 
mandment, ought  to  flow  from  a  pure  heart,  and  a  good 
conscience,  and  faith  unfeigned,  1  Tim.  i.  5. 


OF   THE   PREFACE   TO    THE   COMMANDMENTS.  29 

Quest.  43.  What  is  the  2^f'€face  to  the  ten  command- 
ments  1 

Ans.  The  preface  to  the  ten  commandments  is  in  these 
words :  /  am  the  Lord  thy  God,  which  have  brought  tliee 
out  of  the  land  of  Egypt,  out  oftJie  house  of  bondage. 

Quest.  44.  What  does  the  preface  to  the  ten  command- 
ments teach  us  ? 

Ans.  The  preface  to  the  ten  commandments  teaches 
us,  That  because  God  is  the  Lord,  and  our  God,  and  Re- 
deemer, therefore  we  are  bound  to  keep  all  his  command- 
ments. 

Q.  1.  What  is  a  [preface?] 

A.  It  is  something  spoken  before,  or  a  preparatory  in- 
troduction to  the  following  discourse. 

Q.  2.  Are  these  words,  [I  am  the  Lord  thy  God,]  &c.  to 
be  understood  as  a  preface  to  all  the  commandments,  or  to 
the  first  only  T 

A.  They  are  to  be  understood  as  a  preface  to  them  all, 
though  they  stand  immediately  connected  with  the  first, 
as  being  the  ground  of  the  particular  applicatory  faith  in  a 
redeeming  God,  which  is  enjoined  in  it. 

Q.  3.  Why  are  the  above  words  prefixed  as  a  preface  to 
all  the  commandments  ? 

A.  Because  they  are  designed  as  so  many  reasons  and 
arguments  to  enforce  our  obedience  to  them. 

Q,.  4.  Why  does  God  give  reasons  to  enforce  obedience 
to  his  commands,  when  his  will  is  the  supreme  law  7 

A.  To  manifest  his  amazing  condescension,  in  dealing 
with  us  in  a  suitableness  to  our  natures  as  rational  crea- 
tures, Hos.  xi.  4. 

Q.  5.  How  many  reasons  or  arguments  are  there  in  this 
preface,  by  which  God  enforces  obedience  to  his  law  ] 

A.  Three;  the  first  is,  because  he  is  the  Lord,  or  Jeho- 
vah ;  the  second,  because  he  is  our  God;  and  the  third,  be- 
cause he  is  our  Redeemer. 

Q..  6.  Wliich  of  these  three  is  the  formal  reason  of  obe- 
dience 1 

A.  The  first,  namely,  God's  essential  greatness,  as  he  is 
"  Jehovah,  the  Most  High  over  all  the  earth,"  Ps.  Ixxxiii. 
18;  though,  at  the  same  time,  his  relative  goodness,  as  our 
God,  and  the  deliverance  he  has  accomplished  as  our  Re- 


30  OF   THE   PREFACE    TO   THE   COMMANDMENTS. 

deemer,  are  invincible  arguments  and  motives  to  obey 
him,  Lev,  xix.  36,  37. 

Q..  7.  What  is  the  strength  of  the  first  argument  for  obe- 
dience, taken  from  God's  being  [the  Lord.'] 

A.  The  strength  of  it  lies  in  this,  That  because  God  is 
Jehovah,  "  the  eternal,  immutable,  and  almighty  God,  hav- 
ing his  being  in  and  of  himself,  and  giving  being  to  all  his 
words  and  works  :"*  therefore,  all  obedience  and  subjec- 
tion is  due  to  him.  Lev.  xx.  8. 

Q..  8.  In  what  lies  the  strength  of  the  second  argument 
for  obedience  to  God's  law,  taken  from  his  being  [our 
God]] 

A.  It  lies  in  this.  That  because  he  makes  himself  over  to 
sinners  of  mankind,  by  a  new  covenant  grant,  in  the  word 
of  divine  revelation ;  therefore,  this  ought  to  sweeten  all  his 
commands,  and  powerfully  excite  us  "to  the  obedience  of 
them.  Lev.  xx.  7. 

Q,.  9.  What  does  God  make  over  to  us  in  the  word,  when 
he  makes  a  grant  of  himself  in  it  to  be  our  God] 

A.  He  makes  over  to  us  whatever  he  is,  Hos.  xiii.  4,  and 
w^hatev^er  he  has,  Ps.  Ixxxiv.  11,  as  God,  to  be  ours  freely 
and  eternally. 

Q..  10.  What  does  he  make  over  to  us  when  he  makes 
a  grant  of  whatever  he  is  ? 

A.  He  makes  over  to  us  both  what  he  is  essentially,  and 
what  he  is  personally. 

Q,.  1 1.  What  does  he  make  over  to  us  when  he  makes  a 
grant  of  what  he  is  essentially  1 

A.  All  his  glorious  attributes  and  excellencies  to  be  ours, 
Ex.  xxxiv.  6 ;  his  infinity,  to  be  the  extent  of  our  inherit- 
ance, Rev.  xxi.  7;  his  eternity,  to  be  the  date  of  our  hap- 
piness, John  xiv.  19;  his  unchangeableness,  to  be  the  rock 
of  our  rest,  Mai.  iii.  6 ;  his  wisdom,  to  direct  us,  Ps.  Ixxiii. 
24  ;  his  power,  to  protect  us,  2  Chron.  xvi.  9;  his  holiness, 
to  sanctify  us,  Ezek.  xvi.  14;  his  justice,  to  justify  and  pre- 
serve us,  Rom.  iii.  26 ;  his  goodness,  to  reward  us  in  the 
way  of  grace,  not  of  debt,  1  John  ii.  25;  and  his  truth,  to 
secure  us  in  the  accomplishment  of  all  his  promises,  Heb. 
X.  23. 

Q..  12.  What  does  he  make  over  to  us,  when  he  makes 
a  grant  of  what  he  is  personally  ? 

A.  He  makes  over  himself  in  the  person  of  the  Father, 
to  be  our  God  and  Father  in  Christ,  1  Pet.  i.  3  ;  in  the  per- 
son of  the  Son,  to  be  our  Redeemer  and  Saviour,  Isa.  xlviii. 
17;  and  in  the  person  of  the  Holy  Ghost,  to  be  our  Sanc- 
tifier  and  Comforter,  John  xiv.  16. 

U,  13.  What  is  it  that  he  makes  over  to  us,  when  he 
makes  a  grant  of  whatever  he  has? 

*  Larger  Catechism,  Quest.  101. 


OF  THE   PREFACE   TO   THE   COMMANDMENTS.  31 

A.  As  he  has  all  the  good  things  we  can  possibly  need 
in  time,  or  through  eternity,  so  he  makes  them  all  freely 
over  to  us  in  the  promise ; — "  All  things  are  yours,"  1  Cor. 
iii.  21:  for  instance,  he  has  life,  for  the  quickening  of  us 
who  are  dead  in  trespasses  and  sins,  Eph.  ii.  1;  righteous- 
ness, for  the  justifying  of  us  who  are  guilty,  Isa.  xlv.  25 ; 
and  redemption  for  delivering  us  who  are  lawful  captives, 
chap.  xlix.  24,  25.  In  a  word,  "  Eye  hath  not  seen,  nor 
ear  heard,  neither  have  entered  into  the  heart  of  man,  the 
things  which  God  hath  prepared  for  them  that  love  him," 
1  Cor.  ii.  9. 

Q,.  14.  Is  this  grant  that  God  makes  of  himself  to  us  in 
the  word,  to  be  our  God,  no  more  than  a  mere  argument, 
or  motive  to  enforce  our  obedience  1 

A.  Ii  also  strengthens  and  enables  us  to  obey  God,  Ezek. 
xxxvi.  27,  28. 

Q,.  15.  How  does  the  revelation  of  God's  being  our  God, 
strengthen  and  enable  us  to  obedience  ] 

A.  In  as  much  as  by  the  revelation  of  this,  the  Holy 
Ghost  is  conveyed  as  the  immediate  efficient  of  holiness, 
Gal.  iii.  2 ;  and  faith  is  produced  in  the  soul,  as  the  spring 
and  fountain  of  it,  chap.  v.  6. 

Q,.  16.  Why  does  God  front  his  law  with  this  grant  of 
himself  as  the  Lord  our  God  1 

A.  Because  it  comprehends  all  the  promises  of  the  cove- 
nant, and  all  the  blessings  that  are  wrapt  up  in  them,  and 
therefore  is  the  best  encouragement  to  the  obedience  of 
faith ;  for,  because  he  is  our  God,  he  will  give  us  one  heart, 
and  one  w^ay ;  he  will  not  turn  away  from  us  to  do  us 
good,  but  will  put  his  fear  in  our  hearts,  that  we  shall  not 
depart  from  him,  Jer.  xxxii.  38 — 40. 

Q,.  17.  Why  does  God  make  this  declaration  of  his  grace 
in  the  present  time  [I  am]  and  not  in  the  future,  I  will  be 
thy  God  J 

A.  To  show  that  God's  covenant  of  promise  is  always 
a  solid  ground  and  foundation  for  the  present  actings  of 
faith,  in  every  case  and  circumstance  in  which  we  can  be 
situated,  James  ii.  23. 

Q..  1 8.  Why  does  God,  in  this  grant,  address  the  sinner 
in  the  singular  number,  I  am  [thy]  God  1 

A.  That  every  individual  sinner,  to  whom  the  revelation 
of  his  grace  may  come,  should  believe  it  with  a  particular 
applicatory  faith,  Zech.  xiii.  9  :  "I  will  say.  It  is  my  people ; 
and  they  shall  say.  The  Lord  is  my  Go(V 

Q,.  19.  How  may  we  know,  if  ever  we  have,  by  faith, 
received  the  offer  and  grant  that  God  makes  of  himself  in 
the  word? 

A.  By  our  love  and  esteem  of  him,  Ex.  xv.  2 ;  by  our 
reposing  entire  trust  and  confidence  in  him,  Ps.  xviii.  2 ; 
by  our  hkeness  and  conformity  to  him,  1  John  iii.  3 ;  and 


32  OF  THE  PREFACE   TO   THE   COMMANDMENTS. 

by  our  longing  after  the  full  fruition  and  enjoyment  of 
him,  Ps.  Ixxiii.  25. 

Q,.  20.  What  is  the  third  argument,  in  the  Preface,  for 
enforcing  our  obedience  ] 

A.  It  is  in  these  words :  [which  have  brought  thee  out 
of  the  land  of  Egypt,  out  of  the  house  of  bondage.] 

Q,.  21.  How  are  these  words  explained  in  our  Cate- 
chism 1 

A.  Of  our  spiritual  redemption  by  Jesus  Christ;  for, 
[the  preface  to  the  ten  commandments  teaches  us,  That 
because  God  is  the  Lord,  and  our  God,  and  Redeemer, 
therefore  we  are  bound  to  keep  all  his  commandments.] 

Q,.  22.  In  what  lies  the  strength  of  this  argument,  for 
enforcing  our  obedience  to  the  conmiands  of  God  1 

A.  It  lies  in  this,  that  as  he  brought  Israel  of  old  out  of 
their  bondage  in  Egypt,  so  he  delivered  us  out  of  our  spi- 
ritual thraldom ;  and  therefore  we  should  "  serve  him  with- 
out fear,  in  holiness  and  righteousness  before  him,  all  the 
days  of  our  life,"  Luke  i.  74,  75. 

Q,.  23.  In  what  respects  did  the  deliverance  of  Israel 
out  of  Egypt  resemble  our  spiritual  redemption  by  Christ] 

A.  The  Israelites  were  made  to  serve  the  Egyptians  with 
rigour,  Ex.  i.  14  ;  so  sinners,  by  nature,  are  under  the  most 
cruel  bondage  and  servitude  to  sin  and  Satan,  2  Pet.  ii.  19  ; 
the  Israelites  were  not  able  of  themselves  to  shake  off  the 
Egyptian  yoke,  Ex.  ii.  23 ;  no  more  are  sinners  of  man- 
kind capable  of  extricating  themselves  from  a  state  of  spi- 
ritual slavery  in  which  they  are  naturally  inthralled,  Rom. 
V.  6:  the  Israelites  were  brought  out  of  Egypt,  with  a 
strong  hand  and  a  stretched  out  arm,  Ps.  cxxxvi.  12;  so 
are  we,  out  of  our  spiritual  thraldom,  by  the  mighty  power 
of  God,  Ps.  ex.  2,  3 :  the  Egyptians  were  destroyed,  when 
Israel  were  delivered,  Ex.  xiv.  28;  so  principalities  and 
powers  were  spoiled.  Col.  ii.  15,  transgression  finished, 
Dan.  ix.  24,  and  death  unstinged,  1  Cor.  xv.  55,  when  our 
redemption  was  accomplished,  ver.  57. 

d.  24.  Seeing  the  deliverance  of  Israel,  which  was  typ- 
ical of  our  spiritual  deliverance,  was  brought  about  by 
divine  power,  without  the  payment  of  a  price,  will  it  fol- 
low, that  our  spiritual  redemption  was  also  witliout  a 
price  ] 

A.  By  no  means ;  unless  the  similitude  between  the  type 
and  the  antitype  held  in  every  respect,  which  it  cannot 
possibly  do ;  for,  though  there  be  a  resemblance  between 
them  in  some  things,  yet  there  is  always  a  disparity  in 
others;  as  might  be  made  evident  in  every  one  of  the 
scriptural  types  and  metaphors,  to  which  divine  things  are 
compared:  for  instance,  .Jonah  was  alive  in  the  whale's 
belly,  whereas  Christ  was  actually  dead  in  the  grave. 

Q,.  25.  Since  God  brought  all  the  Israelites,  -without  ex- 


OF   THE   PREFACE   TO   THE   COMMANDMENTS.  33 

ception,  out  of  Egypt,  does  it  not  from  thence  follow,  that 
Christ  redeemed  all  mankind  from  their  spiritual  bondage  ? 

A.  No ;  because  the  Israelites  did  not  typify  and  repre- 
sent all  mankind,  but  the  elect  only,  Ps.  cxxxv.  4. 

Gl.  26.  How  do  you  prove  that  the  elect  only,  and  not  all 
mankind,  were  redeemed  by  Christ  1 

A.  From  the  Father's  gift  of  them  to  him  from  eternity, 
John  xvii.  6 ;  from  his  representing  them  in  his  death, 
John  X.  11:  and  from  his  intercession  within  the  veil  for 
them  only,  John  xvii.  9 :  "  I  pray  for  them ;  I  pray  not  for 
the  world,  but  for  them  which  thou  hast  given  me." 

Q,.  27.  Are  the  purchase  and  intercession  of  Christ  pre- 
cisely of  the  same  extent  ? 

A.  Surely  they  are ;  for,  his  intercession  being  founded 
on  his  purchase,  and  consisting  in  a  presentation  of  the 
merit  of  it  before  the  throne,  Heb.  ix.  24,  it  clearly  follows, 
that  the  one  can  be  no  more  extensive  than  the  other, 
John  xvii.  24 :  "  Father,  I  will  that  they  also  whom  thou 
hast  given  me,  be  with  me  where  I  am." 

d.  28.  How  then  are  those  scriptures  to  be  explained, 
which  seem  to  speak  of  a  universal  purchase  of  all  man- 
kind; such  as,  that  Christ  died  for  all,  2  Cor.  v.  15 ;  that 
he  tasted  death  for  every  man,  Heb.  ii.  9 ;  that  he  is  the 
propitiation  also  for  the  sins  of  the  whole  world,  1  John  ii. 
2  ;  and  the  hke  ] 

A.  They  are  to  be  explained  in  a  limited  sense,  of  some 
only,  and  not  of  every  individual  of  mankind ;  as  the  like 
general  terms  are  undoubtedly  to  be  understood  in  other 
places  of  scripture ;  such  as  Col.  i.  6,  and  Rev.  xiii.  3 ;  for, 
if  it  is  alleged,  that  the  above  scripture  expressions  prove 
a  universal  purchase,  it  may  be  said,  with  the  same  parity 
of  reason,  that  they  prove  a  universal  application  of  it, 
which  few  will  assert. 

Q..  29.  Does  not  the  universal  offer  of  Christ  prove  the 
universal  redemption  of  all,  at  least  within  the  visible 
church  1 

A.  No :  it  only  proves  the  unquestionable  duty  of  all  to 
believe,  upon  the  call  and  command  of  God,  1  John  iii.  23 ; 
and  the  infinite  intrinsic  worth  of  the  satisfaction  of  Christ 
tor  the  salvation  of  all,  had  it  been  so  designed,  chap.  iv. 
14. 

Q,.  30.  Does  the  redemption  purchased  by  Christ  bring 
any  benefit  or  advantage  to  the  reprobate  world  ? 

A.  It  is  owing  to  it  that  the  gospel  is  sent  among  them, 
John  iv.  4 ;  that  temporal  judgments  are  shortened,  Mark 
xiii.  20 ;  and  it  is  on  account  of  the  elect,  who  are  to  spring 
of  them,  that  they  are  preserved  for  awhile  in  this  world, 
Rom  xi.  30 ;  but  then  these,  or  the  like  benefits,  are  not  to 
be  considered  as  the  fruit  of  Christ's  purchase  to  the 
reprobate  themselves,  but  to  the  elect  only,  who  are  living 


t>4  OF   THE   PREFACD  TO    THE   COMMANDMENTS. 

among  them,  2  Cor.  iv.  15,  or  who  are  to  descend  from 
them,  Isa.  vi.  13. 

Q,.  31.  In  what  consists  the  spiritual  bondage  we  are 
naturally  under,  and  redeemed  from  by  Christ  J 

A.  It  consists  in  oar  being  under  the  wrath  of  God,  John 
iii.  18;  the  guilt,  power,  and  pollution  of  sin,  Rom.  viii.  7; 
the  tyranny  of  Satan,  Eph.  ii.  2;  the  snares  and  tempta- 
tions of  the  world,  1  John  ii.  16  ;  and  in  our  liability  to  the 
pains  of  hell  for  ever,  Matt.  xxv.  46. 

a.  32.  What  right  had  Christ  to  be  our  Redeemer  from 
this  state  of  spiritual  bondage] 

A.  He  had  a  right  of  property,  and  a  right  of  propin- 
quity. 

Q,.  33.  How  had  he  a  right  of  property  1 

A.  As  God,  he  is  the  original  owner,  Rom.  ix.  21 ;  and 
as  Mediator,  he  has  the  elect  given  to  him  by  his  Father, 
John  xvii.  6. 

Q,.  34.  How  has  he  a  right  of  propinquity  1 

A.  He  has  it  by  the  legal  union  which  subsisted  between 
him  and  us  from  eternity,  in  virtue  of  his  being  "  made  a 
surety  of  a  better  testament,"  Heb.  vii.  22 ;  and  by  the 
assumption  of  our  nature  in  time,  by  which  he  became 
our  kinsman,  and  is  not  ashamed  to  call  us  brethren,  Heb. 
ii.  11,  12. 

(i.  35.  What  does  God's  delivering  Israel  out  of  the 
land  of  Egypt  teach  us,  with  respect  to  his  church  and 
people  in  general  ? 

A.  It  teaches  us,  that  as  affliction  is  the  lot  of  the  Lord's 
people,  in  this  present  evil  world,  so  deliverance  from  it  is 
secured  in  due  time,  Ps.  xxxiv.  19:  "Many  are  the  afflic- 
tions of  the  righteous,  but  the  Lord  delivereth  him  out  of 
them  all." 

CI.  36.  What  is  the  difference  between  the  afflictions  of 
the  godly,  and  those  of  the  wicked] 

A.  The  afflictions  of  the  godly  are  the  chastisements  of 
a  gracious  Father,  flowing  from  love,  and  designed  for 
their  profit,  Heb.  xii.  6,  10  ;"but  the  afflictions  of  the  wicked 
are  the  punishments  of  an  avenging  Judge,  flowing  from 
wrath,  and  desisrned  for  their  ruin  and  destruction,  Ecci. 
V.  17. 

Q,.  37.  What  improvement  ought  we  to  make  of  cur 
spiritual  redemption  ] 

A.  It  should  excite  us  to  "  stand  fast  in  the  liberty 
wherewith  Christ  hath  made  us  free,  and  not  to  be  entan- 
gled again  with  the  yoke  of  i)ondage,"  Gal.  v.  1  ;  to  ascribe 
all  the  praise  of  our  spiritual  liberty  to  our  glorious  Deliver- 
er, Rev.  i.  5,  6 ;  and  to  testify  our  gratitude  and  thankful- 
ness to  him,  by  a  conversation  becoming  the  gospel,  Phil, 
i,  27. 


OF   THE   FIRST   COMMANDMENT.  35 

Quest.  45.   Tl^hich  is  the  first  commandment? 

Ans.  The  first  commandment  is,  Thou  shalt  have  710 
other  gods  before  me. 

Quest.  46.   What  is  required  in  the  first  command- 
ment 1 

Ans.  The  first  commandment  requireth  us  to  know  and 

acknowledge  God  to  be  the  only  true  God,  and  our  God  ; 
and  to  worship  and  glorify  him  accordingly. 

Q.  1.  Why  are  most  part  of  the  commands  of  the  law 
delivered  in  negative  terms  ? 

A.  Because  negative  precepts  are  of  the  strictest  obliga- 
tion, binding  always,  and  at  all  times. 

Q.  2.  Why  is  the  first  commandment,  in  particular,  so 
expressed  \ 

A.  Because  of  the  perpetual  propensity  of  our  nature, 
since  the  fall,  to  depart  from  the  living  God,  "  through  an 
evil  heart  of  unbelief,"  Heb.  iii.  12. 

Q.  3.  Why  is  this  commandment  set  in  front  of  all  the 
rest? 

A.  To  teach  us,  that  the  having  Jehovah  to  be  our  God, 
is  the  leading  and  fundamental  duty  of  the  law,  Ex.  xv.  2, 
which  sweetly  and  powerfully  influences  obedience  to  all 
the  other  commands  of  it,  Ps.  cxviii.  28. 

Q.  4.  What  influence  has  obedience  to  the  first,  upon 
obedience  to  the  other  precepts  of  the  law] 

A.  As  obedience  to  the  first  commandment,  is  to  believe 
that  God  is  our  God,  upon  the  gift  of  himself  to  us,  in  these 
words,  [I  am  the  Lord  thy  God;]  so,  without  believing 
this  it  is  impossible  we  can  do  any  thing  else  that  will 
please  him,  Heb.  xi.  6 ;  for  whatsoever  is  not  of  faith  is  sin, 
Rom.  xiv.  23 

Q.  5.  Why  do  this,  and  other  commands,  run  in  the 
second  person  singular,  thou,  and  not  in  the  plural,  you, 
or  ye  1 

A.  To  signify,  that  God  would  have  us  to  take  his  com- 
mandments, as  spoken  to  each  of  us  in  particular,  as  if  we 
were  mentioned  by  name. 

Q.  6.  What  is  the  connexion  between  the  preface  and 
the  first  commandment] 

A.  The  preface  reveals  and  exhibits  the  object  of  faith, 
and  the  first  commandment  enjoins  the  duty  of  believing 
on  that  object :  the  one  makes  a  grant  of  grace,  and  the 
other  warrants  us  to  lay  hold  on  it, 

Q.  7.  Are  the  preface  and  first  commandment  of  equal 
extent  ] 


36  OP   THE   DUTIES   REQUIRED 

A.  Yes ;  every  one  to  whom  the  promise  in  the  preface 
is  revealed,  is  obliged,  by  the  command,  to  believe  it,  with 
application,  John  iii.  18. 

Q,.  8.  Can  the  obligation  of  the  law  be  in  the  least 
weakened  by  the  grace  of  the  gospel,  published  in  the 
preface  ] 

A.  So  far  from  it,  that  it  is  impossible  for  any  man  to 
share  of  the  grace  of  the  gospel,  published  in  the  preface, 
but  in  a  way  of  believing,  enjoined  in  the  first  command 
of  the  law,  Rom.  iii.  31:  "Do  we  make  void  the  law 
through  faith  ]  God  forbid." 

Q,.  9.  V/hat  are  the  chief  duties  required  in  the  first 
commandment,  as  thus  connected  with  the  preface? 

A.  [To  know  and  acknowledge  God,  to  be  the  only  true 
God,  and  our  God;  and  to  worship  and  glorify  him  ac- 
cordingly.] 

Q..  10.  What  knowledge  of  God  does  the  first  command- 
ment require  1 

A.  It  requires  us  to  know  that  God  is ;  and  that  he  is 
such  a  God  as  he  has  manifested  himself  to  be  in  his 
word,  Heb.  xi.  G. 

Q,.  11.  What  has  God  manifested  himself  to  be  in  his 
word  ? 

A.  He  has  manifested  himself  to  be,  "  The  Lord,  the 
Lord  God  merciful  and  gracious,  long-suffering,  and 
abundant  in  goodness  and  truth,  keeping  mercy  for  thou- 
sands, Ibrgiving  iniquity,  transgression,  and  sin,  and  that 
will  by  no  means  clear  the  guilty ;"  namely,  without  a 
satisfaction,  Ex.  xxxiv.  6,  7;  or,  he  has  manifested  himself 
to  be  in  Christ,  reconcihng  the  world  to  himself,  2  Cor. 
V.  19. 

Q.  12.  What  is  it  to  [know]  God  as  he  is  in  Christ? 

A.  It  is  to  know  that  he  is  well  pleased  for  Christ's 
righteousness'  sake,  because  he  has  magnified  the  law, 
and  made  it  honourable,  Isa.  xlii.  21. 

Q,.  13.  How  is  the  knowledge  of  God  usually  distin- 
guished? 

A.  Into  speculative  or  common,  and  practical  or  saving 
knowledge. 

Q,.  14.  What  is  the  speculative  or  common  knowledge 
of  God? 

A.  It  is  only  a  floating  knowledge  of  him  in  the  head, 
without  any  saving  influence  or  eflScacy  upon  the  heart 
and  practice;  as  is  to  be  found  in  ungodly  persons  or 
hypocrites,  who  may  "  profess  that  they  know  God,  but  in 
works  they  deny  him,"  Tit.  i.  16. 

Q,.  15.  What  is  it  to  have  a  saving  and  practical  know- 
ledge of  God? 

A.  It  is  to  have  such  a  lively  apprehension  of  his  rela- 
tion to  us  as  our  God  in  Christ,  as  is  accompanied  with  an 


IN  THE    FIRST   COMMANDMENT.  37 

habitual  conformity  to  his  will,  in  heart  and  life,  1  John  ii. 
3,4. 

Q,.  16.  What  are  the  evidences  of  true  saving  know- 
ledge ? 

A.  It  is  an  experimental.  Col.  i.  6,  interesting,  Ps.  xli. 
11,  sanctifying,  2  Pet.  i.  8,  and  humbling  knowledge,  Job 
xl.  4,  5. 

Q,.  17.  What  is  it  to  [acknowledge]  God  1 

A.  It  is  to  own,  avouch,  and  confess  him,  both  in  secret, 
and  before  the  world,  Rom.  x.  10, — "  With  the  mouth  con 
fession  is  made  unto  salvation." 

a.  18.  Why  are  the  knowing  and  acknowledging  of  God 
joined  together  ? 

A.  Because  wherever  the  saving  knowledge  of  God  is 
implanted  in  the  heart,  there  will  be  always  some  evi- 
dences of  it,  either  to  ourselves,  or  others,  discovered  in 
the  life,  Dan.  xi.  32 :  "  The  people  that  do  know  their  God, 
shall  be  strong,  and  do  exploits." 

Q,.  19.  What  should  we  know  and  acknowledge  God 
to  be? 

A.  We  should  know  and  acknowledge  him  to  be  [the 
only  true  God,  and  our  God.] 

Q.  20.  What  is  it  to  know  and  acknowledge  God  to  be 
[the  only  true  God.] 

A.  It  is  to  beheve  and  profess,  that  he  alone,  and  none 
else,  is  possessed  of  all  infinite  perfection,  and  that  the 
perfections  of  the  divine  nature  are  most  eminently  dis- 
played and  manifested  in  the  person  of  Christ,  our  only 
Saviour  and  Redeemer,  Hos.  xiii.  4  :  "  Thou  shalt  know 
no  God  but  me  :  for  there  is  no  Saviour  besides  me." 

Q,.  21.  What  is  it  to  know  and  acknowledge  God  to  be 
[our  God  1] 

A.  It  is  to  profess  our  relation  to  him,  as  his  people,  upon 
the  faith  of  the  grant  that  he  makes  of  himself  to  us  as  ours, 
in  the  word;  Deut.  xxvi.  17,  18.    Ps.  xlviii.  14. 

Q,.  22.  Can  we  know  and  acknowledge  God  to  be  our 
Crod,  (as  required  in  this  commandment)  unless  we  believe 
in  Christ  1 

A.  No ;  for  "  no  man  cometh  unto  the  Father  but  by  me," 
says  Christ — "He  that  hath  seen  me  hath  seen  the  Fa- 
ther," John  xiv.  6,  9. 

Q,.  23.  Is  not  faith,  or  believing  in  Christ,  a  gospel  pre- 
cept only,  and  not  required  in  the  law  1 

A.  By  no  means;  for,  in  the  gospel,  strictly  and  pro- 
perly taken,  as  it  is  conti'a-distinct  from  the  law,  there  can 
be  no  precept ;  because  the  gospel,  in  this  strict  sense,  is 
nothing  else  than  a  promise,  or  glad  tidings  of  a  Saviour, 
with  grace,  mercy,  and  salvation  in  him,  for  lost  sinners 

Part  II— 4 


do  OF   THE   DUTIES    REQUIRED 

of  Adam's  family ;  according  to  the  following  scriptures, 
Gen.  iii.  15,  Isa.  Ixi.  1 — 3,  Luke  ii.  10,  11. 

Q.  24.  Since  faith  and  repentance  are  duties  conse- 
quently to  the  entrance  of  sin,  and  the  revelation  of  the 
gospel,  must  they  not  therefore  be  new  precepts,  not  given 
to  Adam  in  innocence  J 

A.  Though  there  was  no  occasion  for  the  exercise  of 
these  duties  in  an  innocent  state ;  yet  Adam  being  bound 
by  the  law  of  creation,  (particularly  the  ten  command- 
ments, given  him  in  the  form  of  a  covenant  of  works,)  to 
believe  whatever  God  should  reveal,  and  obey  whatever 
he  should  command ;  no  sooner  was  the  gospel  revelation 
made,  than  the  very  same  law,  which  bound  him,  while 
in  innocence,  to  believe  in  God  as  his  Creator,  obliged 
him,  when  fallen,  to  believe  in  God  as  his  Redeemer,  now 
revealed  and  made  known  to  him ;  and  likewise  to  turn 
from  sin  to  God,  Rom.  iii.  31. 

Q,.  25.  Whence  is  it  that  the  obligation  of  the  law  is  so 
extensive,  as  to  bind  to  the  belief  of  whatever  God  shall 
reveal  1 

A.  This  arises  from  the  absolute  perfection  of  the  law, 
w^hich  being  a  complete  rule  of  all  obedience,  cannot  but 
fasten  the  duty,  the  same  moment  that  the  object  is  re- 
vealed, Ps.  cxix.  9G:  Thy  commandment  is  exceeding 
broad. 

Q..  26.  What  is  the  absurdity  of  making  faith  and  re- 
pentance new  gospel  precepts  ? 

A.  The  absurdity  is,  that  by  this  another  righteousness 
is  introduced  in  our  own  persons,  than  the  righteousness 
of  Christ,  as  the  immediate  ground  of  our  pardon  and  ac- 
ceptance before  God. 

Q.  27.  How  does  this  absurdity  necessarily  follow  from 
the  aforesaid  doctrine  1 

A.  If  Christ,  as  our  surety,  has  fulfilled  the  precept,  and 
endured  the  penalty  of  the  moral  law,  according  to  Gal. 
iv.  4,  5,  then  it  cannot  but  follow,  that  this  law  of  faith  and 
repentance,  not  being  fulfilled  by  him,  must  be  fulfilled  by 
ourselves,  in  our  own  persons,  as  our  righteousness  be- 
fore God  :  and  thus  another  ground  of  justification  is  estab- 
lished, besides  the  Surety  righteousness,  contrary  to  Gal. 
ii.  16,  and  iii.  21. 

Q,.  28.  What  is  the  doctrine  of  our  Larger  Catechism  on 
this  head  ? 

A.  That  believing  and  trusting  in  God  (which  is  the 
same  with  faith,)  "  being  careful  in  all  tlungs  to  please  him," 
and  "  sorrowful  when  in  any  thing  he  is  offended,"  (which 
is  the  same  with  repentance,)  are  among  "the  duties  re- 
quired in  the  first  commandment :"  and  that  "  unbelief- 
distrust — incorrigibleness — and  hardness  of  heart,  or  im- 


IN   THE   FIRST   COMMANDMENT.  39 

penitency,  (according  to  Rom.  ii.  5,  there  quoted,)  are 
amono;  the  sins  forbidden  in  it."* 

Q..  29.  What  does  God  require  of  us  in  this  command- 
ment, as  the  evidence  of  our  knowing  and  acknowledg- 
ing him  to  be  tlie  only  true  God,  and  our  GodT 

A.  That  we  [worship  and  glorify  him  accordingly,] 
Matt.  iv.  10 :  "  Thou  shalt  w^orship  the  Lord  thy  God,  and 
him  only  shalt  thou  serve." 

a.  30.  What  is  it  to  [worship]  God  ] 

A.  It  is  to  make  him  the  supreme  object  of  our  esteem, 
Ps.  Ixxi.  19,  desire,  Ps.  Ixxiii.  25,  and  delight,  Ps.  cxlii.  5, 
and  that  not  only  in  our  secret  devotions,  but  likewise 
when  joining  with  others  in  any  religious  exercise,  Ps. 
cxi.  1. 

Q.  31.  What  is  it  to  [glorify]  him? 

A.  It  is  to  ascribe  all  possible  glory  and  perfection  to 
him,  Ex.  XV.  11,  and,  in  all  our  actions,  to  aim  at  the  ad- 
vancement of  his  honour  and  glory  in  the  world,  1  Cor. 
X.  31. 

Q,.  32.  What  is  imported  in  our  being  required  to  wor- 
ship and  glorify  him  [accordingly?] 

A.  It  imports,  that  since  God  commands  us  to  know  and 
acknowledge  him,  not  only  to  be  the  true  God,  but  our 
own  God,  in  virtue  of  the  covenant  grant  he  makes  of 
himself  in  the  word ;  it  becomes  us,  in  all  our  actions,  reli- 
gious and  civil,  to  behave  towards  him,  as  standing  in 
such  a  near  and  intimate  relation  to  us,  Ps.  xlv.  11.  1  Cor. 
vi.  20. 

Q..  33.  Can  we  glorify  God  aright,  unless  we  acknow- 
ledge him  to  be  our  God  in  Christ  1 

A.  No ;  for,  imless  we  acknowledge  a  God  in  Christ,  as 
our  God,  w^e  make  him  a  liar,  in  saying,  I  am  the  Lord  thy 
God,  and  rebel  against  his  authority  in  the  first  command- 
ment, which  is,  Thou  shalt  have  no  other  gods  before  me. 

Q,.  34.  Is  believing  the  promise,  then,  the  foundation  of 
all  acceptable  worship  and  obedience'? 

A.  Yes;  for  all  true  obedience,  is  "the  obedience  of 
faith,"  Rom.  vi.  26,  and  "  without  faith  it  is  impossible  to 
please  God,"  Heb.  xi.  6. 

Q.  35.  In  what  manner  are  we  required  to  worship  and 
glorify  God? 

A.  Both  inwardly  in  our  hearts,  John  iv.  24,  and  out- 
wardly in  our  lives,  Matt.  v.  16. 

Q,.  36.  How  are  we  to  worship  God  inwardly  in  our 
hearts  ? 

A.  By  trusting,  Isa.  xxvi.  4 ;  hoping,  Ps.  cxxx.  5,  and 
delighting  in  him,  Ps.  xxxvii.  4 ;  by  thinking  and  meditat- 
ing upon  him,  Mai.  iii.  16,  Ps.  Ixiii.  6:  devoting  ourselves 

*  See  Larger  Catechism,  Quest.  104,  105. 


40  OF   THE   SINS   FORBIDDEN 

to  him,  Isa.  xlv.  5 ;  and  by  being  filled  with  grief,  when 
he  is  offended  by  ourselves  or  others,  Ps.  xxxviii.  18,  and 
cxix.  136. 

Q,.  37.  How  are  we  to  worship  and  glorify  him  out- 
wardly in  om*  lives  ] 

A.  By  praying  to  him,  and  praising  him  with  our  lips, 
Ps.  cxlii.  1,  and  cxiv.  21;  by  being  zealous  for  his  glory, 
Ps.  Ixix.  9;  careful  to  please  him,  Col.  i.  10;  and  by  walk- 
ing humbly  before  him,  Mic.  vi.  8. 

Q..  38.  What  improvement  ought  we  to  make  of  the  co- 
venant grant  in  the  preface,  [I  am  the  Lord  thy  God ;]  and 
the  precept  enjoining  the  belief  of  this,  [Thou  shalt  have 
no  other  gods  before  me  .'] 

A.  That  it  is  the  duty  of  every  one  of  us,  without  wait- 
ing till  we  find  gracious  qualifications  wrought  in  us,  in- 
stantly to  lay  claim  to  a  God  in  Christ,  as  our  God,  Ps. 
xcv.  7 ;  this  being  what  he  requires  in  the  first  place,  as 
the  foundation  of  all  other  acts  of  obedience,  2  Chron. 
XX.  20. 

Gt.  39.  If  it  is  an  external  federal  relation  to  the  visible 
church,  which  God  asserts  in  the  preface,  when  he  says,  I 
am  the  Lord  thy  God,  how  can  the  first  commandment 
warrant  the  faith  of  a  special  relation  ? 

A.  As  the  command  always  warrants  a  particular  appli- 
cation of  every  general  promise,  so  the  external  federal 
relation  which  God  bears  to  the  visible  church,  becomes  a 
special  one,  the  moment  that  the  promise  is  believed  with 
a  particular  applicatory  faith,  Jer.  iii.  22. 


Quest.  47.  WTiat  is  forbidden  in  the  first  command- 
ment 1 

Ans.  The  first  commandment  forbiddeth  the  denying,  or 
not  worshipping  and  glorifying  the  true  God,  as  God  and 
our  God ;  and  the  giving  that  worship  and  glory  to  any 
other  which  is  due  to  him.  alone. 

Q.  1.  To  what  general  heads  may  the  sins  forbidden,  in 
the  first  commandment,  be  reduced  ] 

A.  To  these  two:  atheism  and  idolatr5^ 

Gt.  2.  What  is  Atheism? 

A.  It  is  the  [denying,]  or  not  having  a  God. 

Q,.  3.  How  is  atheisrn  commonly  distinguished? 

A.  Into  speculative  and  practical. 

Q,.  4.  How  is  speculative  atheism  again  subdivided  ? 

A.  Into  that  which  is  directly,  and  that  which  is  inter- 
pretatively  such. 


IN  THE   FIRST   COMMANDMENT.  41 

Q,.  5.  What  is  direct  speculative  atheism  ? 
A.  It  is  a  fixed  persuasion  in  the  lieart,  and  an  open  pro- 
fession with  the  mouth,  that  there  is  no  God. 

Q,.  6.  What  is  speculative  atheism,  interpretatively,  or 
by  necessary  consequence  ] 

A.  It  is  the  rejection  of  any  of  those  truths  which  are 
necessarily  connected  with  the  being  of  a  God ;  such  as 
the  denial  of  providence,  or  any  of  the  essential  perfec- 
tions of  God :  because  from  thence  it  would  necessarily 
follow,  that  there  is  no  God. 

Q,.  7.  Why  would  it  necessarily  follow,  from  the  denial 
of  providence,  or  any  of  the  divine  perfections,  that  there 
is  no  God] 

A.  Because  it  is  impossible  to  conceive  that  there  is  a 
God,  without  conceiving,  at  the  same  time,  that  he  pre- 
serves and  governs  the  world,  Isa.  xli.  23 ;  and  it  is  im- 
possible to  conceive  his  being  or  existence,  without  con- 
ceiving him  to  be  possessed  of  all  infinite  perfection,  1 
John  i.  5. 

Q.  8.  Can  there  be  such  a  person  among  men,  as  a  direct 
speculative  atheist  1 

A.  No :  there  can  be  none  of  mankind,  who  has,  at  all 
times,  such  a  fixed  and  constant  persuasion  that  there  is 
no  God,  as  at  no  time  whatsoever  to  have  the  least  fear  or 
doubt  of  the  contrary,  Dan.  v.  6,  9, 

Q,.  9.  How  does  it  appear  that  there  can  be  no  such  per- 
son as  a  downright  speculative  atheist  ] 

A.  From  universal  experience,  which  attests,  that  the 
knowledge  and  impression  of  the  being  of  a  God,  is  so  na- 
tural to  man,  that  he  can  no  more  divest  himself  of  it  at  all 
times,  than  he  can  strip  himself  of  his  reason,  or  shake  off 
his  own  existence,  Rom.  i.  19 :  "  That  which  may  be  known 
of  God  is  manifest  in  them  ;  for  God  hath  showed  it  unto 
them  :"  that  is,  ingrained  it  in  their  natures, 

Q,.  10.  Would  it  not  seem,  that  there  may  be  a  down- 
right speculative  atheist,  from  Ps.  xiv.  1:  "The  fool  hath 
said  in  his  heart,  there  is  no  God  ?" 

A.  The  words  do  not  import  a  fixed  and  permanent  per- 
suasion, but  rather  a  secret  wish  :  accordingly,  the  expres- 
sion is  not.  The  fool  hath  believed,  or  is  persuaded  in  his 
heart,  but  hath  said :  that  is,  would  fain  have  harboured 
such  a  secret  desire. 

Q,.  11.  Why  do  wicked  men  wish  there  were  no  God? 

A.  To  be  free  of  any  check  or  restraint  upon  their 
lusts,  and  that  they  may  work  all  uncleanness  with  greedi- 
ness, Eph.  iv.  19. 

Q,.  12.  Who  are  they  that  are  interpretatively  atheists? 

A.  Not  only  they  who  deny  the  providence  of  God,  or 
any  essential  attribute  of  his  nature,  but  likewise  all  deists, 
who  reject  supernatural  revelation ;  and  all  openly  wicked 

4* 


42  OF   THE   SINS   FORBIDDEN 

and  profane  persons,  who  live  as  if  there  was  no  God,  Ps. 
X.  4,  11,  13. 

Q,.  13.  Is  it  speculative  or  practical  atheism,  that  is 
chielly  levelled  against,  in  this  commandment  ] 

A.  Both :  but  especially  practical  atheism,  as  being  uni- 
versally prevalent,  Rom.  iii.  11. 

Q,.  14.  What  is  practical  atheism  ] 

A.  It  is  a  denial  of  God,  in  our  practice.  Tit.  i.  16: 
"  They  profess  that  they  know  God,  but  in  works  they 
deny  him." 

Q,.  15.  How  does  practical  atheism  evidence  itself? 

A.  In  omitting  the  duties  required  in  this  command- 
ment ;  namely,  not  knowing  and  acknowledging  God  to  be 
what  he  really  is,  and  neglecting  to  worship  and  glorify 
him  accordingly. 

Q,.  16.  Who  are  guilty  of  not  knowing  God? 

A.  Not  only  heathens,  who  walk  contrary  to  nature's 
light,  Rom.  i,  21;  but  likewise  Christians,  who  being  privi- 
leged with  the  means  of  knowing  God,  as  in  Christ,  yet 
slight  and  neglect  the  same ;  John  xv.  22 :  "  If  I  had  not 
come  and  spoken  unto  them,  they  had  not  had  sin ;  but 
now  they  have  no  cloak  for  their  sin." 

Q,.  17.  Who  are  they  that  are  guilty  of  not  acknow- 
ledging God  1 

A.  They  who  rush  upon  the  actions  of  life,  without  ask- 
ing his  counsel  about  them.  Josh.  ix.  15:  "The  men  took 
of  their  victuals,  and  asked  not  counsel  at  the  mouth  of  the 
Lord." 

Q,.  18.  Who  are  guilty  of  [not  worshipping]  God  ? 

A.  They  who  live  in  the  habitual  neglect  of  the  public, 
private,  and  secret  exercises  of  his  worship,  Isa.  xliii.  22 : 
"  Thou  hast  not  called  upon  me,  O  Jacob ;  thou  hast  been 
weary  of  me,  O  Israel." 

Gl.  19.  Who  are  guilty  of  [not  glorifying]  God] 

A.  They  who  set  up  themselves  as  their  own  rule,  Ps. 
xii.  4,  and  make  themselves  their  own  end  and  happiness, 
in  opposition  to  God,  Phil.  ii.  21. 

Q,.  20.  When  are  men  cliargeable  with  this  piece  of  prac- 
tical atheism ;  namely,  of  setting  themselves  up  as  their 
own  rule  ? 

A.  When  they  perform  any  action,  religious  or  civil, 
more  because  it  is  agreeable  to  self,  than  as  it  is  pleasing 
to  God,  Zech.  vii.  5,  6 ;  when  they  envy  the  gifts  and  pros- 
perity of  others,  Ps.  Ixxiii.  3  :  and  when  they  would  model 
or  frame  God  himself  according  to  their  own  fancy,  ima- 
gininff  him  to  be  altogether  such  a  one  as  themselves, 
Ps.  1.'21. 

d.  21.  When  do  men  make  themselves  their  own  end 
and  happiness  in  opposition  to  God? 

A.  When  they  ascribe  the  glory  of  what  they  have  or 


IN   THE   FIRST    COMMANDMENT.  43- 

do,  to  themselves,  and  not  to  God,  Dan.  iv.  20 ;  when  they 
are  more  troubled  for  what  disgraces  themselves,  than  for 
what  dishonours  God,  1  Sam.  xv.  30 ;  and  when  they  pre- 
fer the  pleasures  and  profits  of  this  world,  to  the  glorifying 
and  enjoying  of  God,  Matt.  xix.  22. 

Q..  22.  When  may  we  be  said  to  worship  the  true  God, 
and  yet  not  [as  God  .'] 

A.  When  we  draw  nigh  to  him  with  the  mouth,  and 
honour  him  with  our  lips,  but  our  hearts  are  far  from 
him.  Matt.  xv.  8. 

Gl.  23.  When  are  we  guilty  of  not  worshipping  and 
glorifying  him,  as  [our  God  1] 

A.  When,  in  the  course  or  tenor  of  our  behaviour  and 
deportment  towards  him,  we  want  the  habitual  exercise 
of  the  faith  of  our  federal  relation  to  him,  Ps.  Ixxxi.  10,  11. 

Q,.  24.  May  not  the  saints  themselves  be  chargeable 
with  some  degree  of  practical  atheism! 

A.  No  doubt  they  may ;  when  they  entertain  unbecom- 
ing thoughts  of  God  in  their  mind,  or  speak  unadvisedly 
to'him  with  their  lips.  Thus  Job  is  censured  by  Elihu,  for 
charging  God  with  injustice,  chap,  xxxiii.  10,  11;  and 
Jonah  speaks  most  rashly  to  God,  when  he  says,  "I  do 
well  to  be  angry,  even  unto  death,"  chap.  iv.  9. 

Q,.  25.  How  may  a  person  know  when  blasphemous 
thoughts,  and  atheistical  expressions,  are  not  inconsistent 
with  a  state  of  grace  1 

A.  When  a  blasphemous  thought  is  so  far  from  being 
indulged,  that  it  is  treated  with  abhorrence ;  and  when  an 
atheistical  expression  (uttered  through  surprise,  and  the 
hurry  and  violence  of  temptation)  is  deeply  regretted  and 
lamented,  Ps.  Ixxiii.  21,  22. 

Q,.  26.  What  is  the  other  general  and  comprehensive 
sin  forbidden  in  this  commandment  1 

A.  Idolatry. 

a.  27.  What  is  idolatry] 

A.  It  is  [the  giving  that  worship  and  glory  to  any  other, 
which  is  due  to  God  alone.] 

Q,.  28.  How  is  idolatry  commonly  distinguished] 

A.  Into  that  which  is  gross  and  external,  and  that  which 
is  more  refined  and  internal  ? 

Q.  29.  What  is  the  idolatry  which  is  gross  and  external  ] 

A.  It  is  an  ascription  of  the  ordinary  signs  of  worship, 
or  religious  homage,  to  any  person  or  thing,  besides  the 
true  God,  Lev.  xxvi.  1. 

Q.  30.  Who  are  they  that  are  guilty  of  this  grosser  kind 
of  idolatry] 

A.  Heathens  and  Papists. 

a.  31.  What  was  the  nature  of  the  idolatry  of  the  Hea- 
thens ] 

A.  They  made  gods  of  the  sun,  moon,  and  stars,  and  of 


44  OF   THE   SINS   FORBIDDEN 

almost  ev'ery  other  creature ;  yea,  of  devils  themsfelves,  as 
the  apostle  witnesses,  1  Cor.  x.  20.  But  that  which  was 
most  frequent  among  them,  v»'as  their  making  images  or 
idols  in  the  shape  of  some  sort  of  living  creatures,  or  of  a 
mixture  of  them,  and  then  worshipping  them  as  if  they 
were  gods,  Ps.  cxxxv.  15 — 19. 

Q,.  32.  How  did  Heathenish  idolatry  take  its  rise  in  the 
world  1 

A.  By  men  becoming  "vain  in  their  imaginations, 
whereby  they  changed  the  glory  of  the  incorruptible  God 
into  an  image  made  like  to  corruptible  man,  and  to  birds, 
and  four-footed  beasts,  and  creeping  things,"  Rom.  i. 
21.  23. 

Q,.  33.  How  does  it  appear  that  the  Papists  are  guilty  of 
this  grosser  kind  of  idolatry  1 

A.  By  their  bowing  to  images  and  altars ;  giving  divine 
honour  to  the  consecrated  bread  in  the  sacrament ;  ador- 
ing the  crucifix ;  praying  to  angels ;  invoking  the  saints, 
especially  the  virgin  Mary,  whom  they  supplicate  much 
more  frequently  than  they  do  Christ  himself  By  all  which 
it  appears,  that  Popish  idolatry  succeeds  in  the  room  of  the 
Heathenish  ;  and  is  more  inexcusable  than  theirs,  because 
those  who  practise  it  have  the  benefit  of  divine  revelation, 
which  the  heathens  have  not. 

Q,.  34.  How  do  you  prove,  that  the  paying  religious 
homage  to  such  things  is  gross  idolatry  ] 

A.  From  the  nature  of  idolatry  itself;  the  very  essence 
of  which  consists  in  giving  divine  worship  and  honour  to 
an)'-  creature  whatsoever,  whether  in  heaven  or  earth ; 
for  it  is  written,  "  Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve,"  Matt.  iv.  10. 

Q,.  35.  What  is  the  idolatry  which  is  more  refined  and 
internal  1 

A.  It  is  a  setting  up  of  idols  in  the  heart,  Ezek.  xiv^  4 ; 
or  giving  that  room  in  our  esteem  and  affection  to  any 
thing  else,  which  God  alone  ought  to  possess,  Luke  xiv.  26. 

Q,.  36.  To  whom  is  this  kind  of  idolatry  incidt^nt  ? 

A.  To  all  mankind  naturally;  and  even  beUevers  them- 
selves are  cautioned  and  warned  against  it,  1  John  v.  21: 
"Little  children,  keep  yourselves  from  idols." 

Q.  37.  What  are  these  idols  which  have  a  seat  in  every 
man's  and  woman's  heart  by  nature? 

A.  Among  many  others,  there  are  these  two,  whicli  are 
worshipped  and  served  by  the  generality,  even  of  the  vis- 
ible church,  namely,  self  and  the  world. 

Q,.  38.  How  does  it  appear  that  self  is  an  idol  which 
naturally  reigns  in  the  heart  of  every  one  ? 

A.  From  the  very  first  lesson  in  the  school  of  Chris- 
tianity, which  is,  to  deny  self.    Matt.  xvi.  24 :    "  Then 


IN  THE   FIRST   COMMANDMENT.  45 

said  Jesus  unto  his  disciples,  If  any  man  will  come  after 
Hie,  let  liim  deny  himself." 

(i.  39.  What  is  it  for  a  man  to  deny  himself? 

A.  It  is  to  give  up  with  his  self-wisdom,  his  self-will, 
and  his  self-righteousness. 

Q,.  40.  When  do  we  give  up  with  the  idol  of  self-wisdom  7 

A.  When  we  are  made  to  see  our  own  depraved  reason 
to  be  but  folly,  when  compared  with  the  wisdom  of  God 
revealed  in  his  word ;  "  for  the  wisdom  of  this  world  is 
foolishness  with  God,"  1  Cor.  iii.  9. 

Q,.  41.  When  is  the  idol  of  self-will  dethroned? 

A.  When  God's  will  of  precept  becomes  the  sole  rule  of 
our  heart  and  life,  Ps.  cxix.  105 ;  and  his  will  of  providence 
is  cheerfully  acquiesced  in,  as  the  best  for  us,  Rom.  viii. 
28. 

Q,.  42.  When  do  we  part  with  the  idol  of  self-righteous- 
ness] 

A.  When  we  submit  to  the  righteousness  of  God,  or 
found  our  plea,  for  eternal  life,  wholly  and  entirely  upon 
the  meritorious  obedience  and  satisfaction  of  Christ,  as 
our  Surety,  in  our  room  and  stead,  Phil.  iii.  8,  9. 

d.  43.  How  does  it  appear  that  the  world  is  an  idol 
seated  in  every  man's  heart  by  nature  ] 

A.  From  the  habitual  turn  of  our  thoughts  and  affections 
to  things  temporal.  Matt.  vi.  31 ;  the  eager  pursuit  of  them, 
and  ardent  desire  after  them,  in  preference  to  those  that 
are  spiritual  and  eternal,  chap.  xvi.  26. 

Q.  44.  What  are  the  things  of  this  world  which  we 
naturally  incline  to  idolize? 

A.  Some  make  an  idol  of  their  worldly  riches ;  making 
gold  their  hope,  and  saying  "  to  the  fine  gold,  Thou  art  my 
confidence,"  Job  xxxi.  24 ;  some,  of  their  worldly  plea- 
sures, being  "  lovers  of  pleasures,  more  than  lovers  of  God," 
2  Tim.  iii.  4 ;  some  make  an  idol  of  their  worldly  credit 
and  reputation,  receiving  "  honour  one  of  another,"  and 
not  seeking  "  the  honour  that  cometh  from  God  only,"  John 
V.  44  ;  some,  of  their  worldly  relations  bestowing  more  of 
their  love  upon  them,  than  upon  God,  Matt.  x.  37 ;  and 
some  make  an  idol  of  their  worldly  helps  and  confidences, 
trusting  more  to  these  than  to  God,  Isa.  xxxi.  1.  Jer.  xvii.  5. 

Q..  45.  What  is  the  verdict  of  the  Spirit  of  God  concern- 
ing those  who  make  the  world  their  idol  ? 

A.  It  is  this,  that  "  if  any  man  love  the  world,  the  love 
of  the  Father  is  not  in  him,"  1  John  ii.  15. 

Q,.  46.  How  may  Satan  be  said  to  be  even  idolized,  by 
those  who  profess  to  bear  him  an  implacable  hatred  1 

A.  When  his  suggestions  are  regarded,  more  than  the 
dictates  of  the  Spirit  of  God  in  his  word,  Isa.  xl.  27.  xlix.  14. 

Q,.  47.  How  may  the  suggestions  of  Satan  be  distin- 
guished from  the  dictates  of  the  Spirit  of  God  ? 


46  OF   THESE   WORDS     BEFORE   ME. 

A.  The  tendency  of  all  Satan's  suggestions  is  to  set  up, 
in  the  soul,  some  one  thing  or  other  in  Christ's  room,  2 
Cor.  iv.  4  ;  but  the  dictates  of  the  Spirit  of  God  are  wholly 
calculated  for  giving  Christ  in  all  things  the  pre-emmence, 
John  xvi.  14. 

a.  48.  Why  is  Satan  called  the  God  of  this  world  ]  2 
Cor.  iv.  4. 

A.  Because  he  is  "  the  spirit  that  worketh  in  the  children 
of  disobedience,"  Eph.  ii.  2,  till  "  the  prey  be  taken  Irom 
the  mighty,  and  the  lawful  captive  delivered,"  Isa.  xlix. 
24,  25. 

Q,.  49.  Who  are  they  that  explicitly  acknowledge  the 
devil  as  their  God  ] 

A.  They  are  such  as  use  sorcery,  divination,  witchcraft, 
charms,  and  other  diabolical  arts  and  practices,  condemned 
in  Deut.  xviii.  10 — 12. 

Q,.  50.  Was  Joseph's  cup  an  instrument  of  divination, 
or  did  he  himself  use  this  unlawful  art,  when  he  says,  Gen. 
xliv.  15 — "  Wot  ye  not  that  such  a  man  as  I  can  certainly 
divine  .'" 

A.  By  no  means;  for  the  word  translated  divine,  is  on 
the  margin,  rendered,  make  trial,  or  inquiry ;  and  so  the 
meaning  is,  Know  ye  not  that  such  a  man  as  I,  who  am 
so  diligent  and  industrious  in  other  matters,  would  soon 
miss  the  cup  in  which  I  usually  drink,  and  make  inquiry 
after  the  person  who  had  stolen  it  ? 

Q,.  51.  What  improvement  ought  w^e  to  make  of  the 
first  commandment,  as  it  stands  connected  with  the 
preface  1 

A.  That  as  God  warrants  and  commands  us  to  believe 
in  him,  as  our  God  and  Redeemer,  Ps.  xlv.  11;  so  it  is 
our  duty  to  carry  along  with  us  the  faith  of  this  relation, 
in  all  our  approaches  to  his  presence,  Heb.  xi.  6. 


Quest.  48.  What  are  ice  especially  taught  hy  these 
xvords  [before  me]  in  the  first  cominayidment  7 

Ans.  These  words  [before  3ie]  in  the  first  command- 
ment, teach  us,  That  God,  who  seeth  all  things,  takcth  no- 
tice of,  and  is  much  displeased  with,  the  sin  of  having 
any  other  god. 

Q,.  1.  What  is  the  strength  of  the  argument  implied  in 
these  words  {before  me  .'] 


OF  THESE   WORDS   BEFORE   ME.  47 

A.  That  the  sin  of  having  any  other  god,  is  committed 
in  the  presence  of  him,  [who  seeth  all  things,]  Heb.  iv.  13. 

Q,.  2.  What  is  it  for  God  to  see  all  things  ? 

A.  It  is  to  have  a  most  intimate,  perfect,  and  compre- 
hensive knowledge  of  them,  Ps.  cxlvii.  5 :  "  His  understand- 
ing is  infinite." 

Q,.  3.  In  what  consists  the  infinity  of  God's  know- 
ledge 7 

A.  Not  so  much  in  the  perfect  and  comprehensive  know- 
ledge of  the  creatures,  which  are  finite ;  as  in  the  perfect 
and  comprehensive  knowledge  of  himself,  and  his  own 
excellencies  and  perfections,  which  are  infinite.  1  Cor. 
ii.  11. 

Q,.  4.  How  is  it  tliat  God  sees,  or  know^s  all  things  1 

A.  He  sees  all  things  at  once  in  his  own  essence,  dis- 
tinctly, infallibly,  and  immutably,  1  John  i.  5. 

Q,.  5.  How  do  you  prove  that  God  has  such  a  compre- 
hensive sight  and  knowledge  of  all  things  ] 

A.  Because  otherwise  he  could  not  be  the  Creator,  Go- 
vernor, and  Judge  of  the  world,  1  Cor.  iv.  5. 

Q,.  6.  In  what  light  does  God  see  or  know  evil  actions  ? 

A.  As  they  are  opposite  to  his  nature,  Jer.  xliv.  4,  and 
contrary  to  his  law,  1  John  iii.  4,  which  is  the  sole  and 
unerring  standard  of  all  rectitude,  Rom.  vii.  12. 

Q.  7.  What  is  that  sin  which  strikes  more  immediately 
and  directly  against  the  authority  of  God  in  this  com- 
mandment ] 

A.  It  is  [the  sin  of  having  any  other  god.] 

Q,.  8.  What  is  it  to  have  another  god  ? 

A.  It  is  to  have  our  minds,  wills,  and  affections  carried 
out  after  other  objects,  as  much,  or  more  than  after  God 
himself,  Isa.  xlvi.  9,  compared  with  Ezek.  xiv.  4. 

Q,.  9.  What  [notice]  does  God  take  of  this  sin? 

A.  He  threatens  to  resent  it  with  the  highest  marks  of 
displeasure,  and  that  even  in  this  life,  as  well  as  in  the 
world  to  come,  Deut.  xxix.  24 — 29. 

Gl.  10.  Why  is  God  so  [much  displeased]  with  the  sin  of 
having  any  other  God  1 

A.  Because  it  sets  up  a  rival  or  competitor  in  his  room, 
and  that  in  his  very  sight  and  presence,  Jer.  xxxii.  30. 

Q,.  11.  What  influence  ought  the  presence  of  an  all- 
seeing  God  to  have  upon  us  in  all  our  actions  T 

A.  The  consideration  of  this  ought  to  quicken  and  ani- 
mate us  to  every  duty.  Gen.  v.  22,  24 ;  and  affright  and 
deter  us  from  every  sin,  as  being  an  affronting  of  him  to 
his  face,  who  is  our  witness,  and  ere  long  will  be  our 
judge,  Gen.  xxxix.  9. 


48  OP  THE   DUTIES   REaUIRED 

Quest.  49.  Which  is  the  second  commandme7it  7 
Ans.  The  second  commandment  is,  Thou  shcdt  7wt 
Tiicdce  unto  thee  any  graven  iniage^  or  any  likeness  of 
any  thing  that  is  in  heaven  above,  or  that  is  in  the  earth 
beneath,  or  that  is  in  the  ivater  under  the  earth.  Thou 
shcdt  not  bow  dow7i  thyself  to  them,  nor  serve  them  ;  for 
I  the  Lord  thy  God  am  a  jealous  God,  visiting  the  ini- 
quity of  the  fathers  upon  the  children,  unto  the  third  and 
fourth  generation  of  them  that  hate  me  ;  a7ul  sheaving 
onercy  unto  thousands  of  them  that  love  me  and  keep  my 
comma7ulments. 

Quest.  50.  What  is  required  in  the  second  command- 
onent  1 

Ans.  The  second  commandment  requireth  the  receiv- 
ing, observing,  and  keeping  pure  and  entire,  all  such  reli- 
gious worship  and  ordinances  as  God  hath  appointed  in 
his  word. 

Q.  1.  What  is  the  opinion  of  the  Papists  respecting  this 
commandment  ] 

A  They  allege  that  it  is  not  a  distinct  precept  from  the 
first,  but  only  an  appendix,  or  supplement  to  it,  by  way 
of  illustration. 

Q.  2.  What  is  their  practice,  in  consequence  of  this  opin- 
ion ] 

A.  They  constantly  leave  it  out  in  their  mass  books  and 
other  liturgies  of  their  church,  lest  the  people  should  ob- 
serve the  manifest  contrariety  of  their  image  worship,  to 
what  is  here  so  expressly  forbidden. 

Q.  3.  In  what  then  does  the  second  commandment  differ 
from  the  first) 

A.  The  first  commandment  respects  the  object,  and  re- 
quires that  we  worship  the  true  God,  for  our  God,  and  no 
other :  the  second  respects  the  means  of  worship,  and  re- 
quires that  the  true  God  be  worshipped  in  such  a  way 
only,  and  by  such  ordinances  as  he  has  appointed  in  his 
word,  in  opposition  to  all  human  inventions. 

Q,.  4.  What  is  meant  by  [religious  worship  V\ 

A.  That  homage  and  respectVe  owe  to  a  gracious  God, 
as  a  God  of  infinite  perfection ;  by  which  we  profess  sub- 
jection to,  and  confidence  in  him,  as  our  God  in  Christ, 
for  the  supply  of  all  our  wants ;  and  ascribe  the  praise  and 


IN   THE   SECOND   COMMANDMENT.  49 

glory  that  is  due  to  him,  as  our  chief  good,  and  only  hap- 
piness, Ps.  xcv.  6,  7. 

Q,.  5.  What  are  these  religious  [ordinances,]  which  God 
has  appointed  in  his  word  ? 

A.  The}'  are  "  prayer  and  thanksgiving  in  the  name  of 
Christ ;  the  reading,  preaching,  and  hearing  of  the  word, 
the  administration  and  receiving  of  the  sacraments; 
church  government  and  disciphne ;  the  ministry  and  main- 
tenance thereof;  religious  fasting ;  swearing  by  the  name 
of  God ;  and  vowing  to  him."  * 

Q,.  6.  Is  prayer  a  moral  duty  founded  in  the  law  of  na- 
ture? 

A.  It  certainly  is  ;  the  necessary  dependence  of  the  ra- 
tional creature  upon  its  Creator,  plainly  proves  it  to  be 
so.  Hence  we  find  the  very  Heathens  practising  it,  when 
reduced  to  straits,  Jonah  i.  14. 

Q,.  7.  How  does  it  appear  to  be  an  instituted  means  of 
worship] 

A.  From  a  variety  of  scripture  texts  enjoining  the  prac- 
tice of  it,  in  all  cases  and  circumstances,  Ps.  1.  15.  Phil.  iv. 
6.  1  Thess.  V.  17. 

Q.  8.  What  is  acceptable  prayer  ] 

A.  It  is  an  asking  in  Christ's  name,  what  God  has  prom- 
ised to  give,  John  xiv.  13;  with  a  full  persuasion  that  he 
hears,  and  will  answer,  Mark  xi.  24,  James  i.  6. 

Q,.  9.  How  many  fold  is  religious  thanksgiving "? 

A.   Tivofold ;  stated  and  occasional. 

Q,.  10.  What  is  stated  thanksgiving] 

A.  It  is  not  only  the  thankful  acknowledgment  of  mer- 
cies daily  received,  which  is  a  branch  of  prayer;  but  hke- 
wise  the  singing  the  praises  of  God  with  the  voice,  which 
is  a  stated  act  of  worship,  distinct  from  prayer,  though 
ejaculatory  prayer  ought  always  to  be  joined  with  it,  Ps. 
Ivii.  7. 

Q,.  11.  How  do  you  prove  that  singing  with  the  voice  is 
a  stated  act  of  worship  appointed  under  the  New  Testa- 
ment ? 

A.  From  the  example  of  Christ  and  his  apostles,  who, 
after  the  first  supper,  sang  a  hymn,  [or  psalm,  as  on  the 
margin,]  Matt.  xxvi.  30 ;  and  from  the  injunction  laid  up- 
on all  Christians  to  be  employed  in  this  exercise,  as  a 
stated  duty,  Eph.  v.  18,  19.  James  v.  13. 

Q.  12.  What  should  be  the  subject  matter  of  our  praises 
to  God  If 

*  See  Larger  Catechism,  Quest.  108. 

t  It  is  scarcely  necessary  to  say  that  the  Presbyterian  Church  in  the 
United  States,  under  the  sanction  of  the  General  Assembly,  celebrate  the 
praises  of  God  in  hymns  of  human  composure,  expressing  evangelical 
sentiments,  and  there  are  convincing  arguments  in  favour  of  this  practice 
and  against  the  restricted  one  recommended  in  the  following  answer. 

Part  11.-5 


50  or   THE    DUTIES   REQUIRED 

A.  The  psalms,  hymns,  and  spiritual  songs,  which  are 
dictated  by  the  {Spirit  of  God  in  scripture;  and  not  any 
human  composure  whatever,  Eph.  v.  J9. 

Q..  13.  In  wliat  manner  sliould  these  be  sung? 

A.  With  grace  in  our  hearts  to  the  Lord,  Col.  iii.  16. 

Q,.  14.  What  is  it  to  sing  with  grace  in  our  hearts  to  the 
Lord  ] 

A.  It  is  to  have  our  hearts  going  along  with  our  voice, 
in  suitable  acts  of  faith,  and  elevated  affections,  Ps.  Ivii.  7. 

Q,.  15.  Are  not  the  Psalms  of  David,  as  we  sing  them  in 
our  language,  of  human  composure  ] 

A.  The  translation  in  metre  is  human,  but  the  sense 
and  meaning  are  the  same  as  the  original. 

Q,.  16.  What  is  occasional  thanksgiving  ? 

A.  It  is  the  setting  some  time  apart  for  giving  thanks  to 
God,  on  account  of  some  remarkable  mercy  and  deliver- 
ance, respecting  either  churches  and  nations  in  general, 
JVeh.  xii.  27;  or  ourselves  and  families  in  particular,  Eph. 
V.  20. 

Q..  17.  How  ought  we  to  engage  in  this  duty? 

A.  W'ith  an  humble  sense  of  our  utter  im worthiness  of 
the  least  of  all  God's  favours,  2  Sam.  vii.  18. 

Q,.  18.  Are  reading,  hearing,  and  preaching  of  the  word, 
acts  of  worship  ] 

A.  Although  they  are  not  acts  of  such  immediate  wor- 
ship as  prayer  and  praise,  in  which  God  is  immediately 
addressed;  yet  being  the  instituted  and  ordinary  means 
of  salvation,  they  ought  to  be  practised  and  attended  with 
that  reverence  and  regard  which  is  due  to  the  great  God 
our  Saviour,  who  is  present  in  them.  Matt,  xxviii.  20. 
Acts  X.  33. 

Q..  19.  How  are  the  administration  and  receiving  of  the 
sacraments  acts  of  worship  1 

A.  As  in  them,  by  the  sensible  signs  of  divine  appoint- 
ment, Christ,  and  his  benefits,  are  represented,  sealed,  and 
applied  to  believers,  Gal.  iii.  27.  1  Cor.  xi.  26. 

Gl.  20.  In  what  sense  are  church  government  and  dis- 
cipline to  be  ranked  among  the  ordinances  of  divine  wor- 
ship? 

A.  In  as  far  as  they  are  exercised  in  the  name  of  the 
Lord  Jesus,  the  alone  head  of  the  church,  according  to  the 
rule  of  his  word,  by  church  judicatories  lawfully  consti- 
tuted, Matt,  xviii.  20. 

Q.  21.  Why  are  the  ministry  and  the  mamtenance  of  it 
placed  among  religious  ordinances  I 

A.  Because,  as  a  standing  ministry  in  the  church,  till 
the  end  of  time,  is  of  express  divine  institution,  Eph.  iv. 
11 — ]3  ;  so  the  suitable  and  comfortable  maintenance  of  it, 
is  as  expressly  appointed,  not  only  in  the  Old  Testament, 
Num.  xviii.  21,  24,  but  likewise  in  the  New,  1  Cor.  ix,  13, 


IN   THE   SECOND   COMMANDMENT.  51 

14:  "Do  ye  not  know,  that  they  which  minister  about 
holy  things,  Hve  of  the  things  of  the  temple  1  and  they 
which  wait  at  the  altar,  are  partakers  with  the  altar"? 
Even  so  hath  the  Lord  ordained,  that  they  which  preach 
the  gospel  should  live  of  the  gospel." 

Q,.  22.  What  is  religious  fasting  ] 

A.  "  A  religious  fast  requires  total  abstinence,  not  only 
from  all  food,  (unless  bodily  weakness  do  manifestly  dis- 
able from  holding  out,  till  the  fast  be  ended,)  but  also  from 
all  worldly  labour,  discourses,  and  thoughts,  and  from  all 
bodily  delights."* — Josh.  vii.  6.  Judges  xx.  26. 

Q,.  23.  Is  bodily  fasting,  or  bare  abstinence  from  food, 
any  part  of  religious  worship  1 

A.  Not  properly  in  itself;  but  as  it  is  a  mean  of  divine 
appointment,  for  fitting  and  disposing  us  for  more  spi- 
ritual and  solemn  exercises. 

Q,.  24.  How  does  fasting  appear  to  be  a  mean  of  divine 
appointment  1 

A.  From  the  practice  of  the  saints  under  the  Old  Tes- 
tament, Esth.  iv.  16;  Dan.  x.  2,  3;  from  the  testimony  of 
Christ,  Matt.  vi.  17,  18,  and  xvii.  21;  and  the  example  of 
his  apostles  under  the  New,  Acts  xiii.  3 ;  and  xiv.  23. 

Q,.  25.  What  are  those  spiritual  and  solemn  exercises 
for  which  fasting  is  designed  to  dispose  us  ] 

A.  Deep  humiliation  of  soul  before  the  Lord  on  account 
of  sin,  Ezra  ix.  6 ;  free  confession  of  it,  Dan.  ix.  20,  and 
turning  from  it,  Joel  ii.  12,  as  the  genuine  fruits  of  our 
taking  hold  of  God's  covenant,  Jer.  1.  4,  5 ;  together  with 
an  importunate  requesting  of  our  gracious  God,  for  that 
which  is  the  particular  occasion  of  the  fast,  Ps.  xxxv.  13. 

Q,.  26.  Is  religious  fasting  an  occasional  or  a  stated  duty? 

A.  It  is  merely  occasional  and  extraordinary,  to  be  ob- 
served as  the  call  of  Providence  may  require  and  direct. 

Q,.  27.  What  are  the  occurrences  in  providence,  which 
are  a  call  to  this  extraordinary  duty  ? 

A.  "  When  some  great  and  notable  judgments  are  either 
inflicted  upon  a  people,"  Dan.  ix.  3, 12 — 14,  "  or  apparently 
imminent,"  2  Chron.  xx.  2 — 4 ;  "  or,  by  some  extraordi- 
nary provocations  notoriously  deserved,"  1  Sam.  vii.  3,  6 ; 
"  as  also  when  some  special  blessing  is  to  be  sought  and 
obtained,"  *  ver.  5,  8,  10. 

Gl.  28.  Is  swearing  by  the  name  of  God  an  act  of  imme- 
diate and  instituted  worship? 

A.  It  is  undoubtedly :  and  that  either  when  we  devote 
ourselves  to  God  in  a'covenant  of  duties,  Deut.  vi.  13,  or 
declare  the  truth  upon  oath,  when  called  thereto :  because, 
in  both  cases  the  name  of  God  is  solemnly  interposed  and 
invoked,  Jer.  iv.  2. 

*  Directory  for  the  public  worship  of  God,  in  the  article,  Concerning 
public  solemn  Fasting. 


52  OF  THE   SINS   FORBIDDEN 

Q,.  29.  To  whom  are  vows  to  be  made  1 

A.  To  God  alone,  as  the  only  party  and  witness  in  the 
making  and  performing  of  them,  Ps.  Ixxvi.  11:  Vow  and 
pay  unto  the  Lo7'd  your  God. 

Q,.  30.  What  should  be  the  subject  matter  of  our  vows 
to  God  ? 

A.  Nothing  except  what  may  tend  either  to  promote  the 
practice  of  commanded  duty,  Ps.  cxix.  57,  or  prevent  the 
commission  of  any  sin  to  which  we  are  more  ordinarily 
inclined  and  addicted,  verse  106. 

Q,.  31.  What  does  this  commandment  require,  with  re- 
spect to  all  those  ordinances,  and  parts  of  worship,  which 
God  has  appointed  in  his  wordi 

A.  The  receiving  and  observing  them;  and  keeping 
them  pure  and  entire. 

Gi.  32.  What  is  it  to  [receive]  God's  ordinances  ? 

A.  It  is  to  approve  of,  and  embrace  them,  as  bearing  the 
stamp  of  his  authority  upon  them,  Ps.  Ixxxiv.  1,  2. 

a.  33.  What  is  it  to  [observe]  them  ? 

A.  It  is  to  set  about  the  practice  of  them,  or  to  be  actu- 
ally employed  in  them,  Ps.  Iv.  17,  and  cxix.  164.  Lukeii.  33. 

Q..  34.  What  is  it  to  keep  the  ordinances  of  God  [pure?] 

A.  It  is  to  contribute  our  utmost  endeavour  to  preserve 
them  from  all  mixture  of  human  invention,  Deut.  xii.  32. 

Q..  35.  What  is  it  to  keep  them  [entire  1] 

A.  It  is,  in  the  exercise  of  faith,  to  attend  upon  each  of 
them  in  its  proper  season,  so  as  that  one  duty  may  not 
justle  out  another,  Luke  i.  6. 

Gl.  36.  What  does  God  require  of  us  in  this  command, 
with  reference  to  all  false  worship  ] 

A.  He  requires  "the  disapproving,  detesting,  opposing 
all  false  worship,  Ps.  xvi.  4 ;  and  according  to  each  one's 
place  and  calling,  removing  it,  and  all  monuments  of  idol- 
atry, Deut.  vii.  5."  * 


Quest,  51.  What  is  forbidden  in  the  second  coni- 
mandment  1 

Ans.  The  second  commandment  forbiddeth  the  worship- 
ping of  God  by  images,  or  any  other  way  not  appointed 
in  his  word. 

Q.  1.  What  are  the  leading  sins  forbidden  in  this  com- 
mandment] 

A.  Idolatry  and  will-worship. 

*  Larger  Catecliism,  Quest.  108. 


IN  THE   SECOND    COMMANDMENT.  53 

Q,.  2.  What  is  the  idolatry  here  condemned  1 

A.  [The  worshipping  of  God  by  images :]  "  Thou  shalt 
not  make  unto  thee  any  graven  image,"  «Scc. 

Q^  3.  What  is  an  image  ? 

A.  It  is  a  statue,  picture,  or  hkeness  of  any  creature 
whatever. 

Q,.  4.  Is  it  lawful  to  have  images  or  pictures  of  mere 
creatures  ? 

A.  Yes,  provided  they  be  only  for  ornament;  or  the 
design  be  merely  historical,  to  transmit  the  memory  of 
persons  and  their  actions  to  posterity. 

Q,.  5.  Can  any  image  or  representation  be  made  of  God  1 

A.  No ;  it  is  absolutely  impossible ;  he  being  an  infinite, 
incomprehensible  Spirit,  Isa.  xl.  18:  "To  whom  will  ye 
liken  God  ]  or,  \vhat  hkeness  will  ye  compare  unto  him  V 
If  we  cannot  delineate  our  own  souls,  much  less  the  infi- 
nite God ;  Acts  xvii.  29 :  "  We  ought  not  to  think  that  the 
Godhead  is  like  unto  gold,  or  silver,  or  stone,  graven  by 
art  and  man's  device." 

Q,.  6.  What  judgment  should  we  form  of  those  who  have 
devised  images  of  God,  or  of  the  persons  of  the  adorable 
Trinity  ] 

A.  We  should  adjudge  their  practice  to  be  both  unlaw- 
ful and  abominable. 

Q.  7.  Why  unlawful? 

A.  Because  directly  contrary  to  the  expressletter  of  the 
law  in  this  commandment,  and  many  other  scriptures, 
such  as,  Jer.  x.  14,  15;  Hos.  xiii.  2,  and  particularly  Deut. 
iv.  15 — 19,  23:  "Take  ye  therefore  good  heed  unto  your- 
selves, (for  ye  saw  no  manner  of  similitude  on  the  day 
that  the  Lord  spake  unto  you  in  Horeb,  out  of  the  midst 
of  the  fire,)  lest  ye  corrupt  yourselves,  and  make  you  a 
graven  image,  the  similitude  of  any  figure,  the  likeness  of 
male  or  female,"  &c. 

Q,.  8.  How  is  it  abominable  1 

A.  As  debasing  the  Creator  of  heaven  and  earth  to  the 
rank  of  his  own  creatures ;  and  a  practical  denial  of  all 
his  infinite  perfections,  Ps.  1.  21, 

Q,.  9.  May  we  not  have  a  picture  of  Christ,  who  has  a 
true  body  ? 

A.  By  no  means ;  because,  though  he  has  a  true  body 
and  a  reasonable  soul,  John  i.  14,  yet  his  human  nature 
subsists  in  his  divine  person,  which  no  picture  can  repre- 
sent, Ps.  xlv.  2. 

Q,.  10.  Why  ought  all  pictures  of  Christ,  to  be  abominated 
by  Christians  ? 

A.  Because  they  are  downright  lies,  representing  no 
more  than  the  picture  of  a  mere  man :  whereas,  the  true 
Christ  is  God-man ;  "  Immanuel,  God  with  us,"  1  Tim.  iii. 
16.  Matt.  i.  23. 

5* 


54  OF   THE   SINS    FORBIDDEN 

Q,.  11.  Is  it  lawful  to  form  any  inward  representation  of 
God,  or  of  Christ,  upon  our  fancy,  bearing  a  resemblance 

to  any  creature  whatever] 

A.  By  no  means  ;  because  this  is  the  very  inlet  to  gross 
outward  idolatry  :  for,  when  once  the  Heathens  "  became 
vain  in  their  imaginations,  they  presently  changed  the 
glory  of  the  incorruptible  God  into  an  image  made  like  to 
corruptible  man,  and  to  birds,  and  four-footed  beasts,  and 
creeping  things,"  Rom.  i.  21,  23. 

Q,.  12.  What  is  it  to  worsliip  God  by  images,  according 
to  the  idolatrous  practice  of  Papists  ] 

A.  It  is  either  to  make  use  of  images,  as  pretended  helps 
to  devotion;  or,  to  worship  God  before  the  images  of 
saints,  as  intercessors  with  him. 

Q,.  13.  Can  any  feigned  image  of  God,  or  of  Christ,  be 
helpful  in  devotion  ] 

A.  No :  it  is  the  Spirit  only  who  helpeth  our  infirmities 
in  all  acts  of  spiritual  devotion,  Rom.  viii.  26 ;  and  that 
faith  which  is  necessary  for  acceptance  in  duty,  fixes  upon 
the  word  of  the  living  God,  as  its  sole  foundation,  and  not 
upon  dead  images,  Luke  xvi.  31. 

Q,.  14.  Will  it  excuse  any  from  the  charge  of  idolatry, 
that  they  pretend  to  worship  the  true  God  before  images, 
or  by  them,  as  means  of  worship,  and  not  the  very  images 
themselves  1 

A.  Not  at  all ;  because  this  is  a  mean  of  worship  ex- 
pressly forbidden  in  this  commandment,  which  prohibits 
all  bowing  down  before  images,  upon  whatever  pretext  it 
be :  "  Thou  shalt  not  boiv  doivn  thyself  to  them,  nor  serve 
them." 

Q,.  15.  Do  they  worship  images  who  bow  down  before 
them,  even  though  it  be  the  true  God  they  intend  to  wor- 
ship by  them  ]  «. 

A.  In  scripture  reckoning  they  do ;  Isa.  ii.  8,  9 :  "  Their 
land  is  full  of  idols :  they  worship  the  work  of  their  own 
hands.  The  mean  man  boweth  down,  and  the  great  man 
humbleth  himself" 

Qi.  16.  Was  it  the  ultimate  intention  of  the  Israelites  in 
the  wilderness  to  pay  divine  worship  to  the  golden  calf 
itself;  or,  to  Jehovah,  by  it,  and  before  it? 

A.  It  was  undoubtedly  their  ultimate  intention  to  wor- 
ship Jehovah,  the  true  God,  before  that  image  ;  as  appears 
from  Ex.  xxxii.  5 :  "  When  Aaron  saw  it,  he  built  an  altar 
before  it ; — and  said,  "  To-morrow  is  a  feast  to  the  Lord,'''' 
(or  Jehovah,  as  it  is  in  the  original.)  And  yet,  because 
the)'-  did  this,  so  directly  contrary  to  the  very  letter  of  this 
commandment,  they  are  charged  with  worshipping  the 
image  itself,  verse  8  : — "  They  have  made  them  a  golden 
calf,  and  have  worshipped  i7,"  &,c. 


IN  THE   SECOND   COMMANDMENT.  65 

Q,.  17.  Do  not  they  who  honour  the  picture  of  a  prince, 
honour  the  prince  himself] 

A.  If  the  prince  forbid  the  making  of  his  picture,  it  is  a 
contempt  of  .his  authority  to  have  it.  God  has  strictly  pro- 
hibited all  images  for  religious  purposes,  and  therefore  it 
is  impious  to  have  or  use  them  for  these  ends,  Lev.  xxvi. 
1,30. 

Q,.  18.  May  images  be  worshipped  at  all,  upon  their 
own  account  1 

A.  No  :  because  they  are  the  work  of  man's  hands  :  far 
inferior  in  dignity  to  man  himself,  Isa.  xliv.  9 — 18. 

Q,.  19.  May  they  be  worshipped  on  account  of  their 
originals ;  or  those  whom  they  are  designed  to  represent] 

A.  They  may  not ;  whether  designed  to  represent  God, 
or  the  saints. 

Q,.  20.  Why  may  they  not  be  worshipped  as  they  are 
designed  to  represent  God  ] 

A.  Because  he  never  put  his  name  in  them  ;  but  declares 
his  greatest  hatred  and  detestation  of  them,  Jer.  xliv. 
2—9. 

Q,.  21.  Why  may  they  not  be  worshipped  as  they  are 
designed  to  represent  eminent  saints  J 

A.  Because  saints,  however  eminent,  are  only  mere 
creatures ;  and  therefore  cannot  be  the  olDJects  of  worship, 
either  in  themselves,  or  by  their  images.  Acts  xiv.  14,  15. 

Q,.  22.  Can  saints  in  heaven  be  intercessors  for  sinners 
on  earth  ? 

A.  No  :  because  intercession  being  founded  on  satisfac- 
tion, none  but  Christ  can  be  the  intercessor,  as  none  but 
he  is  the  propitiation  for  our  sins,  1  John  ii.  1,  2. 

Q.  23.  Is  it  lawful,  as  some  plead,  to  have  images  or 
pictures  in  churches,  though  not  for  worship,  yet  for  in- 
struction, and  raising  the  affections  ] 

A.  No :  because  God  has  expressly  prohibited  not  only 
the  worshipping  but  the  making  of  any  image  whatever  on 
a  religious  account ;  and  the  setting  them  up  in  churches, 
cannot  but  have  a  natural  tendency  to  beget  a  sacred 
veneration  for  them ;  and  therefore  ought  to  be  abstained 
from,  as  having,  at  least,  the  appearance  of  evil,  1  Thess. 
V.  22. 

Q,.  24.  May  they  not  be  placed  in  churches  for  beauty 
and  ornament  1 

A.  No :  the  proper  ornament  of  churches  is  the  sound 
preaching  of  the  gospel,  and  the  pure  dispensation  of  the 
sacraments,  and  other  ordinances  of  divine  institution. 

Q.  25.  Were  not  the  images  of  the  cherubim  placed  in 
the  tabernacle  and  temple,  by  the  command  of  God  him- 
self] 

A.  Yes;  but  out  of  all  hazard  of  any  abuse,  being  placed 
in  the  holy  of  holies,  where  none  of  the  people  ever  came  : 


56  SINS   FORBIDDEN  IN  THE   SECOND   COMMANDMENT. 

they  were  instituted  by  God  himself,  which  images  are 
not;  and  they  belonged  to  the  typical  and  ceremonial 
worship,  which  is  now  quite  abolished. 

Q,.  26.  What  do  you  understand  by  will-worship,  the 
other  leading  sin  forbidden  in  this  command  ] 

A.  It  is  the  worshipping  God  in  [any  other  way  not  ap- 
pointed in  his  word.] 

Q,.  27.  Should  there  be  an  express  appointment  in  the 
word  for  every  part  of  divine  worship  in  which  we  en- 
gage] 

A.  Undoubtedly  there  should ;  otherwise  we  are  guilty 
of  innovating  upon  the  worship  of  God,  and  prescribing 
rules  to  the  Almighty,  which  is  both  displeasing  to  him, 
and  unprofitable  to  ourselves.  Matt.  xv.  9. 

d.  28.  Who  are  they  that  are  guilty  of  innovating  upon 
the  worship  of  God  1 

A.  All  they  who  presumptuously  annex  their  own  super- 
stitious inventions  to  the  divine  institutions,  under  pre- 
tence of  their  being  teaching  significant  ceremonies ;  as 
they  of  the  Popish  and  Episcopal  persuasions  do. 

Gt.  29.  What  are  these  significant  ceremonies  which 
they  add  to  the  instituted  ordinances  of  God's  worship] 

A.  The  sign  of  the  cross  in  baptism;  kneeling  at  re- 
ceiving the  sacrament  of  the  supper ;  erecting  altars  in 
churches ;  and  bowing  at  the  name  of  Jesus,  are  a  few 
of  many. 

Q,.  30.  Why  may  not  such  ceremonies  be  used,  when 
they  are  designed  for  exciting  devotion,  and  beautifying 
the  worship  of  God  T 

A.  Because  God  has  expressly  forbidden  the  least  ad- 
dition to  or  abatement  from  the  order  and  directions  he 
himself  has  given  in  his  word  concerning  his  own  wor- 
ship, Deut.  xii.  30 — 32 :  "  What  thing  soever  I  command 
you,  observe  to  do  it :  thou  shalt  not  add  thereunto,  nor 
dimmish  from  it." 

Q.  31.  Were  there  not  significant  ceremonies  in  the 
Jewish  worship,  under  the  Old  Testament  ? 

A.  Yes  ;  but  they  were  of  express  divine  appointment ; 
and  by  the  same  appointment  abolished  in  the  death  and 
resurrection  of  Christ,  Heb.  ix.  1 — 15. 

Q,.  32.  Ma}'-  not  significant  ceremonies  be  founded  on 
1  Cor.  xiv.  40:  "Let  all  things  be  done  decently  and  in 
order?" 

A.  No  :  because  that  text  speaks  only  of  the  decent  and 
orderly  observance  of  the  ordinances  of  God  already  in- 
stituted, and  not  in  the  least  of  any  thing  new  to  be  added 
as  a  part  of  worship. 

Q,.  33.  How  may  we  be  further  guiltj''  of  a  breach  of 
this  commandment,  than  by  idolatry  and  will-worship] 

A.  When  we  neglect,  Heb.  x.  25,  contemn,  Matt.  xxii.  5, 


OP  THE  REASONS  ANNEXED,  &C.  57 

hinder,  chap,  xxiii.  13,  or  oppose  tlie  worship  and  ordi- 
nances which  God  has  appointed  in  his  word,  1  Thess.  ii. 
16. 


Quest.  52.  What  are  the  reasons  annexed  to  the  second 
commandment  1 

Ans.  The  reasons  annexed  to  the  second  commandment, 
are,  God's  sovereignty  over  us,  his  propriety  in  us  and 
the  zeal  he  hath  to  his  own  worship. 

Q,.  1.  Why  does  our  Catechism  make  mention  of  iveasons 
annexed  to  this  and  the  three  following  commandments  ? 

A.  Because  God  himself  has  been  pleased  to  subjoin  to 
each  of  these  precepts,  the  reasons,  arguments,  or  motives, 
that  should  influence  our  obedience  to  them. 

Q,.  2.  How  many  reasons  are  annexed  to  this  second 
commandment  T 

A.  Three;  contained  in  these  words,  "I  the  Lord  thy 
God  am  a  jealous  God." 

Gt.  3.  Which  is  the  first  of  these  reasons  ? 

A.  It  is  [God's  sovereignity  over  us,]  in  these  words,  /  the 
Lord;  or,  I  Jehovah. 

Q,.  4.  What  do  you  understand  by  God's  sovereignty 
over  us  ] 

A.  It  is  his  absolute  supreme  power,  or  right  of  dominion 
over  us,  as  his  creatures,  Rom.  ix.  20,  21,  by  which  he  can 
dispose  of,  ver.  22,  23,  and  prescribe  to  us  as  seems  to  him 
good,  Deut.  vi.  17. 

Q,.  5.  In  what  lies  the  strength  of  this  first  reason  for 
worshipping  God  by  means  of  his  own  appointment  ? 

A.  It  lies  in  this,  that  being  our  sovereign  Lord,  it  must 
be  his  sole  prerogative  to  prescribe  to  us  the  means  of  his 
own  worship ;  and,  consequently,  that  it  must  be  our  duty 
to  make  his  pleasure  in  this,  both  the  rule  and  reason  of 
our  punctual  observance  of  what  he  enjoins,  Ps.  xcv.  2,  3. 

Q,.  6.  What  is  the  geconrf  reason  annexed  to  this  com- 
mandment ]  -i!^— 

A.  It  is  [his  propriety  in  us,]  in  these  words,  Thy  God, 

Q,.  7.  What  other  propriety  has  God  in  us  than  by  right 
of  creation  1 

A.  He  has  a  propriety  likewise  by  right  of  redemption, 
intimated  in  the  preface  to  the  commands,  "  I  am  the  Lord 
Thy  God,  which  have  brought  thee  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage,"  Ex.  xx.  2. 

Q,.  8.  Is  it  his  propriety  by  right  of  creation,  or  by  right 


58  OF  THE  REASONS  ANNEXED 

of  redemption,  that  constitutes  the  federal  relation  between 
him  and  us  ? 

A.  It  is  his  propriety  by  right  of  redemption,  Isa.  xliii. 
1 :  "  I  have  redeemed  tliee ;  I  have  called  thee  by  thy  name : 
thou  art  Miney 

Q,.  9.  What  influence  should  his  propriety  in  us,  as  his 
people,  have  upon  our  receiving  and  observing  the  ordi- 
nances of  his  worship  ? 

A.  If  we  are  his  people,  we  are  ransomed  by  the  blood 
of  his  only  begotten  Son,  and  so  under  the  strongest  ties 
of  duty  and  gratitude,  to  cleave  to  the  precise  manner  of 
worship  prescribed  in  his  w^ord,  rejecting  all  other  modes 
and  forms  whatever,  Josh.  xxiv.  24. 

Q,.  10,  What  is  the  third  reason  annexed  to  this  com- 
mandment 1 

A.  It  is  [the  zeal  he  hath  to  his  own  worship,]  in  these 
words, — /  am  a  jealous  God. 

Q,.  11.  In  what  sense  is  God  said  to  be  a  jealous  God  f 

A.  Jealousy  is  ascribed  to  him  (after  the  manner  of  men,) 
to  denote  that  he  puts  no  confidence  in  his  creatures,  Deut. 
V.  29 ;  that  he  has  his  eye  upon  them ;  and  is  highly  offend- 
ed when  they  slight  him,  and  bestow  that  love  upon  any 
other,  which  is  due  to  him  alone,  chap.  xxii.  15 — 26. 

Q.  12.  What  is  it  for  God  to  have  [zeal]  for  his  own  wor- 
ship? 

A.  It  is  to  have  such  a  regard  for  the  ordinances  of  his 
own  institution,  as  highly  to  resent  or  revenge  any  addi- 
tion to,  or  alteration  of  them ;  of  which  there  is  an  awful 
instance  in  Nadab  and  Abihu,  who  offered  strange  fire 
before  the  Lord,  Lev.  x.  1 — 4. 

Q.  13.  In  what  does  God  manifest  his  zeal  for  his  wor- 
ship ? 

A.  Both  by  way  of  threatening,  and  by  way  of  ^I'oniise. 

Q,.  14.  What  does  God  threaten  as  a  testimony  of  his 
zeal  for  his  worship? 

A.  To  visit  the  iniquity  of  the  fathers  upon  the  children, 
to  the  third  and  fourtli  generation  of  them  that  hate  him. 

Q,.  15.  What  is  it  to  visit  the  iniquity  of  the  fathers  upon 
the  children? 

A.  It  is  to  inflict  punishment  upon  the  children  for  the 
faults  and  offences  of  their  fathers. 

CI.  16.  Are  there  any  scripture  examples  of  God's  doing 
so? 

A.  As  to  temporal  punishments  there  are: — Seven  of 
Saul's  sons  were  hanged  before  the  Lord,  for  his  offence 
in  slaying  the  Gibeonites,  2  Sam,  xxi.  8,  9 ;  and  for  the 
sins  of  Jeroboam,  his  whole  house  was  utterly  extinguish- 
ed, 1  Kings  XV.  29,  30. 

Q,.  17.  Whether  are  temporal  judgments  only,  or  spi- 


TO    THE   SECOND   COMMANDMENT.  59 

ritual  and  eternal  plasrues  also,  intended  in  this  threaten- 
ing] 

A.  Spiritual  and  eternal  plagues  are  also  intended, 
Matt.  XXV.  41. 

Q,.  18.  How  does  it  appear  that  spiritual  and  eternal 
judgments  are  included  in  this  threatening) 

A.  It  appears  from  this,  that  the  punishment  threatened 
should  bear  some  proportion  to  the  mercy  promised ;  so 
that  if  the  mercy  promised  be  of  a  spiritual  and  eternal 
nature,  the  judgments  threatened  must  be  of  the  same 
kind. 

Q,.  19.  How  does  the  scripture  illustrate  this? 

A.  By  the  issue  of  the  final  sentence  at  the  great  day, 
which  is,  that  the  wicked  "go  away  into  everlasting  pun- 
ishment, but  the  righteous  into  life  eternal,"  Matt.  xxv.  46. 

Q.  20.  How  does  it  consist  with  the  justice  of  God,  to 
inflict  spiritual  and  eternal  judgments  upon  children  for 
the  sins  of  their  parents  ? 

A.  It  is  entirely  consistent  with  it ;  because  the  children 
punished  with  spiritual  and  eternal  judgments,  are  only 
such  as  have  shown  themselves  heirs  to  their  fathers'  sins, 
either  by  copying  them  over,  Jer.  xxxi.  29,  30,  or  not  dis- 
approving of,  and  mourning  for  them ;  by  which  means 
their  fathers'  sins  become  their  own,  Ps.  xlix.  13. 

Q,.  21.  How  can  the  visiting  the  iniquity  of  the  fathers 
upon  the  children,  be  reconciled  with  Ezek.  xviii.  20: 
"  The  son  shall  not  bear  the  iniquity  of  the  father  1" 

A.  This  passage  in  Ezekiel  is  to  be  understood  of  the 
son  who  does  not  tread  in  the  steps  of  his  wicked  father ; 
as  is  evident  from  ver.  14,  17:  "  If  he  beget  a  son  that  seeth 
all  his  father's  sins,  and  doth  not  such  like,  he  shall  not  die 
for  the  iniquity  of  his  father,  he  shall  surely  live ;"  whereas 
the  threatening  in  this  commandment  respects  wicked 
children,  who  copy  after  the  example  of  their  graceless 
parents,  as  Nadab  the  son  of  Jeroboam  did,  who  "  walked 
in  the  way  of  his  father,  and  in  his  sin  wherewith  he  made 
Israel  to  sin,"  1  Kings  xv.  26. 

Q,.  22.  How  does  it  appear  from  the  threatening  itself, 
that  this  is  the  meaning"? 

A.  Because  the  children  on  whom  God  visits  the  iniquity 
of  their  fathers  are  expressly  said  to  be  "the  third  and 
fourth  generation  of  them  that  hate  him." 

Q,.  2.3.  Why  does  God  threaten  to  visit  the  iniquity  of 
the  fathers  upon  the  children,  to  the  third  and  fourth  gene- 
ration only,  of  them  that  hate  him ;  and  not  to  all  succeed- 
ing generations  of  such  children? 

A.  Not  but  that  the  haters  of  God  to  all  generations 
shall  meet  with  deserved  punishment ;  but  the  threatening 
is  limited  to  the  third  and  fourth  generation,  for  a  greater 


CO  OP  THE  REASONS  ANNEXED,  &C. 

judgment  upon  wicked  parents,  some  of  whom  may  live 
to  see  their  posterity  of  these  generations,  and  to  read 
their  own  sin  in  the  punishment  of  their  offspring  whom 
they  have  seduced;  as  Zedekiah,  for  his  wickedness,  saw 
his  sons,  and  the  princes  of  Judah,  slain  before  his  eyes, 
Jer.  hi.  3,  10. 

Q.  24.  What  if  such  wicked  parents  should  die,  before 
they  see  their  third  and  fourth  generations  ? 

A.  In  that  case,  if  their  consciences  are  not  quite  seared, 
they  will  die  under  the  dread  and  fear  of  the  judgments 
here  threatened,  befalling  their  children,  Hos.  ii.  4 ;  as  well 
as  of  the  fiery  indignation  which  shall  devour  themselves, 
Heb.  X.  27. 

Q,.  25.  May  not  God  sometimes  visit  the  iniquities  of  the 
breakers  of  this  commandment  upon  their  godly  children  ] 

A.  He  will  never  visit  the  iniquities  of  the  fathers  upon 
their  godly  children  with  spiritual  and  eternal  judgments, 
though  sometimes  he  may  do  it  with  temporal  calamities: 
as  no  doubt  many  pious  Israelites  were  carried  captive  to 
Babylon  for  the  sins  of  their  fathers,  Lam.  v.  7;  which, 
nevertheless,  was  for  their  real  good,  Jer.  xxiv.  5. 

Q,.  26.  What  may  we  learn  from  this  threatening  to 
visit  the  iniquity  of  the  fathers  upon  the  children] 

A.  That  as  nothing  can  be  more  cruel  than  for  parents 
to  set  a  bad  example  before  their  children,  Jer.  ix.  14,  15; 
so  the  example  of  forefathers  will  not  vindicate  their  pos- 
terity in  the  way  of  sin,  particularly  in  the  practice  of  any 
corrupt  or  false  worship,  Ezek.  xx.  18,  21. 

Q.  27.  What  is  it,  on  the  other  hand,  that  God  promises 
as  an  evidence  of  his  zeal  for  his  worship] 

A.  To  show  mercy  to  thousands  of  them  that  love  him, 
and  keep  his  commandments. 

Gl.  28.  Wlio  are  they  that  truly  love  God? 

A.  They  who,  from  a  faith  of  his  own  operation,  have 
complacency  and  delight  in  him  as  their  own  God  and 
portion,  Ps.  v.  II. 

d.  29.  What  is  it  to  keep  his  commandments? 

A.  It  is  to  essay  a  uniform  and  self-denied  obedience  to 
the  law  as  a  rule,  because  Christ  has  fulfilled  it  as  a  cove- 
nant, Rom.  vii.  4. 

Q..  30.  What  mercy  does  God  show  to  them  that  love 
him,  and  keep  his  commandments'? 

A.  He  shows  strengthening,  Ps.  xciv.  18,  comforting,  Ps. 
xxxi.  7,  directing,  Ex.  xv.  13,  and  persevering  mercy  to 
them,  2  Sam.  vii.  15. 

Q.  31.  Does  God  show  mercy  to  children,  because  they 
are  the  offspring  of  godly  parents  1 

A.  No ;  but  merely  because  so  it  pleases  him,  Rom.  ix. 
15:  "I  will  have  mercy  on  whom  I  will  have  mercy." 


DUTIES    REQUIRED   IN  THE   THIRD   COMMANDMENT  61 

Q,.  32.  What  benefit  then  have  the  children  of  godly  pa- 
rents be3^ond  others  \ 

A.  They  have  the  privilege  of  a  religious  education, 
Gen.  xviii.  19;  are  the  children  of  many  prayers,  Job  i.  5 ; 
and  may  plead  the  promise,  I  iviU  be  a  God  to  thee,  and  to 
thy  seed  after  thee.  Gen.  xvii.  7. 

Q.  33.  Why  does  the  threatening  run  only  to  the  third 
and  fourth  generation  of  them  that  hate  him,  and  yet  the 
promise  to  thousands  of  them  that  love  him  ? 

A.  To  show  that  God  has  far  greater  pleasure  in  the 
exercise  of  mercy,  than  in  the  venting  of  wrath,  Ezek. 
xxxiii.  1 1  ;  and  likewise  for  an  encouragement,  both  to  pa- 
rents and  children,  to  aim  at  "  walking  in  all  the  command- 
ments and  ordinances  of  the  Lord  blameless,"  Luke  i.  6. 


Quest.  53.   Which  is  the  third  commandment  ? 

Ans.  The  third  commandment  is,  Thou  shalt  not  take 
the  name  of  the  Juord  thy  God  in  vain :  for  the  Lord 
will  not  hold  him  guiltless  that  taketh  his  name  in  vain. 

Quest.  54.  What  is  required  in  the  third  command- 
ment 1 

Ans.  The  third  commandment  requireth  the  holy  and 
reverend  use  of  God's  names,  titles,  attributes,  ordinances, 
word,  and  works. 

Q.  1.  What  does  this  commandment  require  in  general? 

A.  That  the  instituted  means  of  God's  worship  be  used 
in  a  right  manner,  becoming  the  majesty  of  him  with 
whom  we  have  to  do,  Ps.  v.  7. 

Q.  2.  What  is  the  duty  directly  opposite  to  the  sin  of 
taking  God's  name  in  vain  ? 

A.  It  is  the  sanctifying  of  his  name,  Isa.  vni.  13 :  "  Sanc- 
tify the  Lord  of  hosts  himself,  and  let  him  be  your  fear 
and  your  dread." 

Q,.  3.  What  do  you  understand  by  the  name  of  God? 

A.  Every  thing  by  which  he  is  pleased  to  make  himself 
known. 

Q.  4.  By  what  does  God  make  himself  known 

A.  By  his  [names,  titles,  attributes,  ordinances,  word, 
and  works.] 

Q,.  5.  Does  God  need  any  name  to  distinguish  him  from 
all  others  T 

A.  No ;  because  he  is  a  most  singular  Being,  quite  well 

Part  II— 6 


62  OP  THE   DUTIES    REQUIRED 

distinguished  from  all  others,  by  the  infinity  and  absolute 
perfection  of  his  nature,  Isa.  xliv.  6. 

Q,.  6.  Why  then  are  [names]  ascribed  to  him  in  scrip- 
ture ? 

A.  That  some  knowledge  of  his  nature  and  perfections 
may  be  conveyed  to  us,  Acts  ix.  15. 

Q,.  7.  What  are  the  names  by  which  he  conveys  the 
knowledge  of  himself  to  usl 

A.  He  conveys  the  knowledge  of  his  absolute,  eternal, 
and  immutable  essence  by  the  names  of  Jehovah,  Ex.  vi. 
3,  Jah,  Ps.  Ixviii.  4,  and,  I  AM,  Ex.  iii.  14;  the  knowledge 
of  his  excellency  and  sovereignty,  by  the  names  God  and 
Lord,  Deut.  vi.  4;  and  the  knowledge  of  the  essential  re- 
lation of  the  three  divine  persons  among  themselves,  by 
the  names  of  Father,  Son,  and  Holy  Ghost,  Matt,  xxviii.  19. 
Q.  8.  Is  there  any  difference  between  God's  names  and 
his  titles] 

A.  His  names  set  forth  what  he  is  in  himself;  his  titles, 
what  he  is  to  others. 
Q,.  9.  How  are  God's  [titles]  commonly  distinguished  ? 
A.  Into  those  that  belong  to  him  as  the  God  of  nature, 
and  those  which  are  ascribed  to  him  as  the  God  of  grace. 
Q,.  10.  What  are  the  titles  that  belong  to  him  as  the  God 
of  nature  1 

A.  They  are  such  as  these,  The  Creator  of  the  ends  of 
the  earth,  Isa.  xl.  28 ;  the  Preserver  of  men.  Job  vii.  20 ; 
King  of  nations,  Jer.  x.  7,  and  Lord  of  hosts,  Isa.  i.  9. 

Q..  11.  What  are  the  titles  that  are  ascribed  to  him  as 
the  God  of  grace  ? 

A.  They  are  the  following  among  others :  The  God  of 
Abraham,  Isaac,  and  Jacob,  Ex.  iii.  6;  the  Holy  One  of 
Israel,  Isa.  xlviii.  17;  King  of  saints,  Rev.  xv.  3;  the  Fa- 
ther of  mercies,  2  Cor.  i.  3 ;  the  hearer  of  prayer,  Ps.  Ixv. 
2  ;  and  the  God  of  salvation,  Ps.  Ixviii.  20. 

d.  12.  Which  is  the  most  common  and  ordinary  title 
ascribed  to  God  under  the  New  Testament] 

A.  It  is  the  infinitely  amiable  and  encouraging  title  of 
"  the  God  and  Father  of  our  Lord  Jesus  Christ,"  Eph.  i. 
3.  1  Pet.  i.  3. 

Q,  13.  What  comfortable  views  may  we  take  of  God,  as 
he  is  the  God  and  Father  of  our  Lord  Jesus  Christ  ] 

A.  In  this  light  we  may  view  him  as  a  reconciled  God, 
2  Cor.  V.  19;  a  pardoning  and  accepting  God  through 
Christ,  Eph.  i.  6,  7 ;  and  as  our  God  and  Father  in  him, 
John  XX.  17, — "  I  ascend  unto  my  Father  and  your  Father, 
and  to  my  God  and  your  God." 

Q.  14.  What  is  to  be  understood  by  God's  [attributes]] 
A.  Tlie  perfections  and  excellencies  which  are  ascribed 
to  him  as  the  essential  properties  of  his  nature.  * 

*  See  the  divine  attributes  explained  in  the  4th  Quest.    What  is  God  ? 


IN  THE   THIRD   COMMANDMENT.  63 

Q,.  15.  What  are  God's  [ordinances']] 

A.  The  reading,  preaching,  and  hearing  of  the  word ; 
the  administration  of  the  sacraments ;  prayer  and  praise ; 
religious  fasting  and  thanksgiving.  * 

Q,.  16.  What  are  the  ordinances  in  which  the  name  of 
God  is  more  immediately  interposed] 

A.  The  name  of  God  is  more  immediately  interposed  in 
oaths,  vows,  and  lots. 

Q..  17.  What  is  an  oath  ? 

A.  It  is  an  act  of  religious  worship,  in  which  God  is 
solemnly  invoked,  or  called  upon,  as  a  witness  for  the  con- 
firmation of  some  matter  in  doubt. 

Q,.  18.  Why  is  it  said  to  be  an  act  of  religious  worship  f 

A.  Because  there  is,  or  ought  to  be,  in  every  formal 
oath,  a  solemn  invocation  of  the  name  of  God,  Deut.  vi. 
13 :  "  Thou  shalt  fear  the  Lord  thy  God — and  shalt  swear 
by  his  name." 

Q..  1 9.  What  is  imported  in  calling  upon  God  as  a  wit- 
ness in  an  oath  1 

A.  It  imports,  that  we  acknowledge  him  to  be  the  infal- 
lible searcher  of  our  hearts ;  the  powerful  avenger  of  all 
perjury  and  falsehood  ;  and  at  the  same  time  to  be  infi- 
nitely superior  to  us ;  "  for  men  verily  swear  by  the 
greater,"  Heb.  vi.  16. 

Gl.  20.  In  what  cases  should  an  oath  be  required  1 

A.  Only  in  cases  that  are  doubtful,  when  the  truth  of 
things  cannot  be  known  with  certainty  any  other  way. 

Q,.  21.  What  is  the  end  of  an  oath  in  a  lawful  judica- 
ture 1 

A.  It  is  for  confirmation  of  the  truth  formerly  doubtful ; 
and  for  terminating  strife  and  contradiction  among  men. 
"  An  oath  for  confirmation  is  to  them  an  end  of  all  strife," 
Heb.  vi.  16. 

Q,.  22.  What  are  the  necessary  qualifications  of  a  law- 
ful oath  7 

A.  That  we  swear — "  in  truth,  in  judgment,  and  in  right- 
eousness," Jer.  iv.  2. 

Q,.  23.  What  is  it  to  swear  in  truth  7 

A.  It  is  to  take  special  care,  that  what  is  sworn  be 
strictly  agreeable  to  truth ;  and  that  there  be  an  exact 
agreement  between  the  sentiments  of  our  minds,  and  the 
words  of  our  mouth,  without  the  least  equivocation,  or 
mental  reservation. 

a.  24.  What  is  it  to  equivocate,  or  dissemble  in  an  oath  1 

A.  It  is  to  have  an  inward  reserved  meaning  and  sense 
of  words,  contrary  to  the  common  and  ordinary  accepta- 
tion of  them,  and  that  with  a  design  to  deceive. 

*  See  all  these  explained  in  Quest.  50.  What  is  required  in  the  second 
commandment  ( 


64  OF   THE   DUTIES    REQUIRED 

Q,.  25..  In  what  consists  the  evil  and  sinfulness  of  this 
practice  1 

A.  It  destroys  the  nature  and  end  of  an  oath,  which  is 
to  bring  forth  nothing  but  the  truth :  it  opens  a  wide  door 
to  all  falsehood  and  lying,  contrary  to  Eph.  iv.  25 ;  "  Where- 
fore putting  away  lying,  speak  every  man  truth  with  his 
neighbour;"  and  it  unhinges  the  firmest  bonds  of  society, 
tliat  none  can  put  confidence  in  another. 

Q,.  20.  What  is  it  to  swear  in  judgment? 

A.  It  is  to  swear  with  knowledge  and  deliberation;  se- 
riously pondering  in  our  mind,  what  it  is  we  are  about  to 
swear,  and  the  solemn  appeal  we  make  to  God  in  the  oath, 
together  with  the  dangerous  risk  we  run,  if  we  swear 
either  falsely  or  ignorantly. 

Q.  27.  What  is  it  to  swear  in  righteousness? 

A.  It  is  to  give  our  oath  only  in  things  lawful,  or  such 
as  are  consistent  with  piety  towards  God,  and  equity  to- 
wards man;  and  hkewise  to  give  it  on  a  lawful  occasion. 

Q,.  28.  When  is  a  civil  oath  taken  upon  a  lawful  occa- 
sion 1 

A.  When  it  is  required  by  a  lawful  magistrate,  for  the 
ending  of  strife  and  debate,  and  the  impartial  administra- 
tion of  justice. 

d.  29,  How  do  you  prove  that  it  is  warrantable  for 
Christians  under  the  New  Testament,  to  declare  the  truth 
upon  oath,  when  called  to  it  ] 

A.  From  this,  that  an  oath,  being  no  part  of  the  cere- 
monial law,  there  can  be  no  reason  given,  why  it  was 
lawful  to  swear  under  the  Old  Testament,  which  will  not 
apply  in  the  like  circumstances  now ;  especially  as  there 
are  approved  examples  of  the  use  of  an  oath  under  the 
New  Testament,  2  Cor.  i.  23.    Rev.  x.  6.    Heb.  vi.  16. 

Q,.  30.  Does  not  our  Lord  say,  Matt.  v.  34, — Swear  not 
at  all ;  and  the  apostle  James,  chap.  v.  12,  Above  all  things, 
swear  not  ] 

A.  These  texts  manifestly  condemn  profane  swearing 
in  ordinary  conversation,  and  not  lawful  swearing  in  judg- 
ment, when  called  to  do  it ;  as  appears  from  the  injunction 
subjoined  in  both  places,  "Let  your  communication  be, 
Yea,  yea ;  Nay,  nay." 

Q,.  31.  What  is  the  ordinary  outward  form  or  sign,  in 
scripture,  of  appeahng  to  God  in  an  oath  1 

A.  It  is  the  lifting  up  of  the  hand;  as  appears  from  Gen. 
xiv.  22.   Dan.  xii.  7.  Rev.  x.  5,  6. 

Q,.  32.  What  are  we  to  think  of  that  mode  of  swearing, 
by  touching  and  kissing  the  gospel? 

A.  It  is  evidently  superstitious,  if  not  idolatrous,  and 
borrowed  from  the  heathens,  who  worshipped  their  idols 
in  this  manner,  Job  xxxi.  27.  Hos.  xiii.  2. 


IN  THE   THIRD   COMMANDMENT.  65 

Q.  33.  How  are  oaths  commonly  distinguished  as  to 
their  kinds  ? 

A.  Into  assertory  and  promissory  oaths. 

Q,.  34.  What  is  an  assertory  oath  ] 

A.  It  is  an  invoking  God  as  a  witness  to  the  truth  of 
what  we  declare  about  things  past  or  present. 

Q,.  35.  Why  called  assertory  ] 

A.  Because  the  party  swearing,  without  any  promise 
for  the  future,  only  asserts  the  things  to  have  been,  or  to 
be  at  present,  as  he  then  swears. 

Q,.  36.  What  is  the  chief  use  of  assertory  oaths'? 

A.  It  is  to  determine  suits  and  processes  in  human 
courts  about  matters  of  fact. 

Q.  37.  What  is  a  promissory  oath  1 

A.  It  is  the  invoking  God  as  a  witness  to  the  perform- 
ance of  a  thing  for  the  time  to  come,  either  absolutely  or 
conditionally. 

Q,.  38.  Why  called  promissory  ] 

A.  Because  the  party  swearing  promises  or  engages  to 
do  something  hereafter. 

Q.  39.  What  should  be  the  subject  matter  of  assertory 
oaths  1 

A.  Such  things  as  are  both  true  and  weighty,  and  which 
we  know  to  be  so. 

a.  40.  What  should  be  the  subject  matter  of  promissory 
oaths  ? 

A.  Such  things  as  to  our  knowledge,  are  lawful,  possi- 
ble, and  in  our  power  to  perform. 

Q,.  41.  How  may  promissory  oaths  be  subdivided? 

A.  Into  civil  and  religious. 

Q,.  42.  To  what  has  a  civil  promissory  oath  a  respect  ? 

A.  To  contracts  and  engagements  among  men,  whether 
of  a  more  private  or  public  nature. 

CI.  43.  May  not  the  supreme  magistrate  require  an  alle- 
giance of  his  subjects,  or  an  oath  of  fidelity  to  obey  his 
just  and  lawful  commands ) 

A.  It  appears  evidently  from  scripture  that  he  may, 
Eccl.  viii.  2 :  "  I  counsel  thee  to  keep  the  king's  command- 
ment, and  that  in  regard  of  the  oath  of  God,"  1  Chron. 
xxix.  24. 

Q,.  44.  To  what  has  a  religious  promissory  oath  a  re- 
spect ] 

A.  It  respects  the  duties  and  services  we  owe  more 
immediately  to  God,  and  the  interests  of  religion.* 

Q,.  45.  In  what  lies  the  obligation  of  an  oath] 

A.  In  the  strong  tie  or  bond  that  the  party  swearing 

*  Of  religious  promissory  oaths,  see  afterguards  on  this  same  Question, 
under  the  head  of  vows. 

6* 


66  OF   THE   DUTIES   REQUIRED 

comes  under,  to  the  performance  of  some  duty  en- 
gaged to. 

Q,.  46.  How  many  fold  is  the  obligation  of  a  promissory 
oath] 

A.  Two-fold:  one  to  the  person  to  whom  the  oath  is 
made,  as  a  party ;  the  otiier  to  God,  by  whom  the  oath  is 
made,  as  a  witness  and  avenger. 

Q.  47.  What  is  the  difference  between  the  obligation  of 
a  promise,  and  the  obligation  of  an  oath? 

A.  A  man  is  bound  to  perform  his  promise  as  well  as 
his  oath :  but  an  oath  being  an  immediate  invocation  of 
the  name  of  God  as  a  witness  and  judge,  it  is,  on  this  ac- 
count, of  a  stronger  obligation,  and  the  breach  of  it  a  more 
heinous  sin,  than  the  breach  of  a  simple  promise. 

Q..  48.  Does  not  all  obligation  to  duty  respect  a  future 
time  in  which  it  is  to  be  performed  \ 

A.  It  necessarily  does  so,  in  the  nature  of  the  thing; 
although,  in  some  cases,  the  time  of  performance  may  be 
very  short  after  the  obligation  is  contracted. 

Q,.  49.  Under  what  obligation  does  a  person  come  in 
an  assertory  oath,  which  respects  the  time  past  or  pre- 
sent] 

A.  He  comes  under  an  obligation  to  declare  the  truth, 
and  nothing  but  the  truth,  in  what  he  is  about  to  say ;  or, 
that  his  words  shall  exactly  agree  with  his  mind. 

Q..  50.  Under  what  obligation  does  a  person  come  in  a 
promissory  oath,  which  respects  the  time  to  come  ? 

A.  He  comes  under  an  obligation  to  endeavour,  as  far 
as  in  him  lies,  to  fulfil  that  which  he  has  sworn ;  or,  to 
perform  all  that  he  has  promised  by  oath,  Num.  xxx.  2 : 
"  If  a  man  vow  a  vow  unto  the  Lord,  or  swear  an  oath  to 
bind  his  soul  with  a  bond ;  he  shall  not  break  his  word ; 
he  shall  do  according  to  all  that  proceedeth  out  of  his 
mouth." 

Q..  51.  Is  an  oath  about  a  thing  lawful  and  possible  ob- 
ligatory, even  though  it  be  extorted  by  force  or  fear  ? 

A.  Undoubtedly  it  is :  because  of  the  reverence  due  to 
God,  by  whom  the  oath  is  made  as  a  witness  and  judge, 
Lev.  xix.  12:  "Ye  shall  not  swear  by  my  name  falsely; 
neither  shalt  thou  profane  the  name  of  thy  God :  I  am  the 
Lord."  Matt.  v.  33 :  "  Thou  shalt  not  forswear  thyself, 
but  shalt  perform  unto  the  Lord  thine  oaths." 

Q,.  52.  Is  a  person  bound  to  pay  such  a  sum  to  a  robber 
as  he  has  promised  by  his  oath,  for  the  ransom  of  his  life? 

A.  He  is  certainly  bound  to  pay  it ;  because,  of  two 
penal  evils,  he  voluntarily  made  choice  of  the  least ;  to 
part  with  his  money,  rather  than  his  life ;  accordingly,  the 
righteous  man  sweareth  to  his  own  hart,  and  changeth 
not,  Ps.  XV.  4. 

Q.  53.  Is  an  oath,  which  is  lawful  as  to  the  matter  of  it, 


IN  THE   THIRD   COMMANDMENT.  67 

though  sinful  as  to  the  manner,  and  even  obtained  by- 
deceit,  or  rashly  made,  binding  and  obligatory  upon  the 
person  who  has  sworn  it  ? 

A.  Yes  :  as  is  evident  from  the  instance  of  the  Gibeon- 
ites,  who  deceived  Israel  into  a  league  with  them  by  oath, 
and  yet  their  oath  was  binding,  Josh.  ix.  14 — 20. 

Q,.  54.  Are  oaths  and  contracts  to  be  kept  with  Hea- 
thens and  heretics  1 

A.  No  doubt  they  should,  as  well  as  with  others. — Ze- 
dekiah,  king  of  Judah,  was  severely  punished  for  his  breach 
of  oath  to  the  king  of  Babylon,  2  Chron.  xxxvi.  13.  Ezek. 
xvii.  16.  Besides,  if  infidelity  and  heresy  do  not  nullify 
the  marriage  oath,  neither  ought  they  to  make  void  any 
other  lawful  contract. 

a.  55.  What  is  a  vow  ? 

A.  It  is  a  voluntary  and  dehberate  engagement  to  God 
only  as  party,  and  that  respecting  matters  of  a  sacred  or 
religious  character,  Ps.  cxxxii.  2 — 6. 

Q,.  56.  What  is  the  difference  between  an  oath  and  a 
vow? 

A,  In  an  oath,  man  is  generally  the  party,  and  God  is 
brought  in  as  the  witness :  but  in  a  vow,  God  himself  is 
always  the  sole  party,  besides  his  being  a  witness,  Ps.  1. 
14.  Isa.  xix.  21. 

Q,.  57.  What  is  the  subject  matter  of  vows  1 

A.  Only  things  religious ;  or  such  as  relate  immediately 
to  the  glory  of  God,  and  the  salvation  of  our  souls. 

Q,.  58.  How  ought  vows  to  be  entered  into '] 

A.  In  the  exercise  of  faith ;  or,  in  the  strength  of  the 
grace  that  is  in  Christ  Jesus,  John  xv.  5 ;  without  which 
there  can  be  no  performance,  Phil.  iv.  13. 

Q,.  59.  How  many  kinds  of  vows  are  there  1 

A.  Two;  personal  and  social. 

Q,.  60.  What  is  a  personal  vow  1 

A.  It  is  the  act  of  an  individual,  or  single  person,  taking 
hold  of  God's  covenant  of  grace,  or  acquiescing  in  it  as 
made  with  Christ,  who  is  the  all  of  it;  and  thus  engaging 
to  be  the  Lord's,  and  to  essay  the  practice  of  all  duty  in 
his  strength,  Isa.  xliv.  5  :  "  One  shall  say,  I  am  the  Lord's," 
Ps.  cxix.  106:  "I  have  sworn,  and  will  perform  it,  that  I 
will  keep  thy  righteous  judgments."* 

Q..  61.  What  is  a  social  vow  ? 

A.  It  is  the  joint  concurrence  of  several  individuals  in 
the  same  exercise  as  in  a  personal  one,  openly  avouching 

*  This  is  what  is  commonly  called  Personal  Covenanting.  Whoever 
wants  to  be  instrucled  in  the  true  nature  and  right  manner  of  setting 
about  this  necessary  duty,  let  him  carefully  peruse  Mr.  Boston's  Memo- 
rial concerning  personal  and  family  fasting,  subjoined  to  his  View  of  the 
covenant  of  grace,  chap.  II.  sect.  iii.  direction  8. 


68  OF   THE   DUTIES   RECIUIRED 

the  Lord  to  be  their  God,  Deut.  xxvi.  17;  where  Moses, 
speaking  of  all  Israel,  says,  "  Thou  hast  avouched  the 
Lord  this  day  to  be  thy  God,  to  walk  in  his  ways,"  &-c. 

Q,.  62.  Is  our  obligation  to  moral  duties  increased,  by 
our  vowing  or  engaging  to  perform  them  1 

A.  Although  it  is  impossible  that  our  obligation  to  moral 
duty  can  be  increased  by  any  deed  of  ours,  beyond  what 
it  is  already  by  the  law  of  God,  which  is  of  the  highest 
authority ;  yet  by  reason  of  our  own  voluntary  and  su- 
peradded engagement,  this  obligation  from  the  law  may 
make  a  deeper  impression  than  before,  Ps.  xliv.  17,  18, 
and  our  sins  receive  a  higher  aggravation,  if  we  either 
omit  the  duty  engaged  to,  or  commit  the  evil  opposite  to 
it,  Deut.  xxiii.  21,  22. 

Gl.  63.  What  is  a  lot,  or  lotting? 

A.  It  is  the  laying  aside  the  use  of  all  means  or  second 
causes,  and  appealing  directly  to  God,  that  he  may,  by  his 
immediate  providence,  give  a  present  decision  respecting 
any  matter  in  question ;  "  for  the  lot  is  cast  into  the  lap ; 
but  the  whole  disposing  thereof  is  of  the  Lord,"  Prov. 
xvi.  33. 

Q,.  64.  Why  are  lots  said  to  be  an  appeal  to  God  ? 

A.  Because,  by  casting  of  lots  between  two  or  more 
persons,  or  things,  we,  as  it  were,  require  him  immediately 
to  declare  his  mind  by  the  event,  which  way  the  decision 
shall  go,  Acts  i.  24,  26 :  "  Show  whether  of  these  two  thou 
hast  chosen.    And  the  lot  fell  on  Matthias." 

Q..  65.  In  what  cases  may  a  decision  be  put  upon  the 
event  of  a  lot? 

A.  Only  in  cases  of  great  weight  and  absolute  necessity, 
Josh.  vii.  13,  14. 

Q.  66.  Why  should  a  lot  be  used  only  in  cases  of  great 
weight  and  moment  ] 

A.  Because  a  lot  being  a  material  or  implicit  invoking 
of  God  to  give  a  decision,  it  would  be  a  wicked  profana- 
tion of  his  name,  to  call  him  to  determine  in  trifles,  or 
things  of  little  or  no  value. 

Q,.  67.  Why  should  it  be  used  only  in  cases  of  absolute 
necessity  1 

A.  Because,  w^here  human  prudence  can  determine,  it 
would  be  a  tempting  of  God,  to  require  his  decision. 

a.  6S.  What  then  is  the  end  of  lots  ? 

A.  It  is  the  same  as  of  oaths,  to  determine  finally  in  mo- 
mentous controversies,  that  which  can  be  decided  in  no 
other  way,  Prov.  xviii.  18:  "The  lot  causeth  contention 
to  cease,  and  parteth  between  the  mighty." 

Q,.  69.  In  what  manner  ought  lots  to  be  used  ? 

A.  In  a  most  reverential  manner,  as  in  the  presence  of 
God,  who  pronounces  tlie  sentence;  and  in  whose  dcci- 


IN  THE   THIRD   COMMANDMENT.  59 

sion  all  parties  ought  cheerfally  to  acquiesce,  Acts  i.  24, 
26 :  "  And  they  prayed — and  gave  forth  their  lots." 

Q.  70.  What  is  the  [word]  in  which  the  name  of  God  is 
declared  1 

A.  The  scriptures  of  the  Old  and  New  Testament. 

Q.  71.  What  is  meant  by  God's  [works]  in  this  answer? 

A.  His  works  of  creation  and  providence ;  Avhich  last 
includes  redemption. 

Q,.  72.  What  does  this  commandment  require,  with  re- 
ference to  God's  names,  titles,  attributes,  ordinances,  word, 
and  works  1 

A.  [The  holy  and  reverend  use  of]  them. 

Q,.  73.  What  is  it  to  make  a  holy  and  reverend  use  of 
these ! 

A.  It  is,  in  all  our  meditations,  speeches,  and  writings, 
to  have  the  most  profound  respect  and  regard  for  every 
thing,  by  which  God  manifests  his  name  and  glory,  Deut. 
xxviii.  58. 

Q,.  74.  When  do  we  essay  to  make  a  reverend  use  of 
God's  names,  titles,  and  attributes  ] 

A.  When  we  view  them  as  in  Christ,  and  in  this  light 
draw  virtue  from  them,  for  the  increase  of  our  faith  and 
holiness,  Ex.  xxiii.  20,  21:  Obey  his  voice — for  my  name 
is  in  him. 

Q,.  75.  When  do  we  endeavour  a  holy  and  reverend 
use  of  the  ordinances'? 

A.  When  we  view  God  as  present  in  them.  Matt,  xxviii. 
20 ;  and  attend  or  perform  them  with  a  single  eye  to  his 
glory,  Ps.  Ixxxvi.  9. 

Q,.  76.  When  do  we  use  the  word  in  a  holy  and  reverend 
manner  1 

A.  When  we  search  and  believe  the  scriptures,  as  testify- 
ing of  Christ,  John  v.  39 ;  and  are  directed  by  them  as  a 
lamp  to  our  feet,  and  a  light  to  our  path,  Ps.  cxix.  105. 

Q,.  77.  When  do  we  essay  to  make  a  holy  and  reverend 
use  of  the  works  of  God  ] 

A.  When  we  are  enabled  to  make  suitable  improvement 
of  the  bright  displays  he  has  made  of  his  glorious  excel- 
lencies, in  creation,  providence,  and  redemption,  so  as  to 
walk  humbly  and  thankfully  before  him.  Rev.  xv.  3,  4 : 
"Great  and  marvellous  are  thy  works.  Lord  God  Al- 
mighty; just  and  true  are  thy  w^ays,  thou  King  of  saints. 
Who  shall  not  fear  thee,  O  Lord !  and  glorify  thy  name  ] 
for  thou  only  art  holy." 


70  OF   THE   SINS   FORBIDDEN 


Quest.  55.  WTiat  is  forbidden  in  the  third  com- 
mandment  1 

Ans.  The  third  commandment  forbiddeth  all  profaning 
or  abusing  of  any  thing  whereby  God  maketh  himself 
known. 

Q.  1.  What  do  you  understand  by  [profaning  or  abusing 
of  any  thing  whereby  God  makes  himself  known  ?] 

A.  It  is  the  using  of  his  names,  titles,  attributes,  ordi- 
nances, word,  and  works,  in  a  rash,  irreverent,  and  unbe- 
coming manner. 

Q,.  2.  How  are  God's  names,  titles,  and  attributes,  pro- 
faned or  abused  by  men  ] 

A.  Many  ways :  particularly,  "  by  blasphemy,  perjury, 
sinful  cursings,  oaths,  vows,  and  lots."  * 

Q.  3.  What  is  blasphemy  ? 

A.  It  is  speaking  in  a  reproachful,  reviling,  and  under- 
valuing manner  of  God,  Isa.  xxxvi.  20;  of  his  word.  Acts 
xiii.  45 ;  or  of  any  of  his  providential  dispensations,  Ezek. 
xviii.  25. 

Q,.  4.  What  is  the  aggravation  of  this  sin  ? 

A.  It  is  an  atheistical  contempt  of  the  most  high  God ; — 
the  greatest  affront  that  can  be  done  him  by  his  creatures, 
Ex.  v.  2. 

Q,.  5.  May  not  persons  be  guilty  of  blasphemy  in  their 
hearts,  though  never  uttered  in  words  ? 

A.  Yes,  undoubtedly  they  may ;  cither  when  atheistical 
thoughts  of  him  are  harboured,  Ps.  xiv.  1  ;  or,  disparaging 
and  unbecoming  conceptions  of  him  entertained,  Ps,  x.  11 
and  1.  21. 

Q,.  6.  What  was  the  punishment  of  blasphemy,  at  the 
hand  of  man,  by  the  law  of  Godi 

A.  It  was  death,  Lev.  xxiv.  16:  "He  that  blasphemeth 
the  name  of  the  Lord,  he  shall  surely  be  put  to  death." 

Q..  7.  What  is  perjury  ] 

A.  It  is  a  breach  or  violation  of  any  solemn  oath  or  vow, 
we  have  entered  into,  or  come  under.  Matt.  v.  33 :  "  Thou 
shalt  not  forswear  thyself" 

Q,.  8.  When  are  persons  guilty  of  perjury  in  assertory 
oaths  ? 

A.  When  they  assert  such  a  thing,  upon  oath  to  be  true, 
which  yet  they  know  to  be  false,  like  the  witness  against 
Naboth,  1  Kings  xxi.  13;  or  even  when  they  are  doubtful 
and  uncertain  about  the  truth  of  what  they  are  swearing; 

*  Larger  Catechism,  Quest.  113. 


IN  THE   THIRD   COMMANDMENT.  71 

like  the  witnesses  against  Clirist,  wliose  witnessing  did  not 
agree  together,  Mark  xiv.  58,  59. 

Q,.  9.  When  are  persons  guilty  of  perjury  in  promissory 
oaths  1 

A.  When  they  promise  upon  oath  what  they  have  no 
mind  to  perform ;  or  when,  without  any  insuperable  im- 
pediment laid  in  tlieir  way,  or  any  just  and  relevant  excuse, 
they  fail  in  the  performance :  as  in  the  perjury  of  Zedekiah 
king  of  Judah,  who  broke  his  oath  to  the  king  of  Babylon, 
Ezek.  xvii.  16. 

(i.  10.  Is  a  person  guilty  of  perjury,  if  he  swears  to  do  a 
thing  impossible  or  unlawful  ] 

A.  Surely  he  is :  for,  if  he  swear  to  a  thing  impossible, 
he  swears  to  a  manifest  lie;  if  he  swear  to  do  a  thing  un- 
lawful, he  is  doubly  perjured;  both  in  making  such  an 
oath,  and  in  fulfilling  it,  as  was  the  case  with  Herod,  Matt, 
xiv.  9,  10. 

Q,.  11.  What  is  the  aggravation  of  the  sin  of  perjury? 

A.  It  not  only  breaks  all  the  bonds  of  society  among 
men,  but  impeaches  the  omniscience  of  God  himself,  calling 
him  to  attest  what  conscience  knows  to  be  an  untruth ; 
and  therefore  God  threatens,  that  his  "  curse  shall  enter 
into  the  house  of  him  that  sweareth  falsely — and  shall  con- 
sume it,  with  the  timber  thereof,  and  the  stones  thereof," 
Zech.  v.  3,  4. 

Q,.  12.  How  is  God's  name  profaned  by  sinful  cursings? 

A.  When  God's  wrath  and  vengeance  are  imprecated 
upon  ourselves  or  others;  or  when  the  devil  is  in  any 
manner  invoked  for  harm. 

Q,.  13.  For  wiiat  do  wicked  persons  wish,  when  they 
imprecate  the  wrath  and  vengeance  of  God  upon  them- 
selves ? 

A.  They  do,  in  effect,  pray,  that  God  would  hasten  their 
everlasting  destruction,  and  that  their  damnation  may  not 
slumber,  but  be  speedily  inflicted,  2  Pet.  ii.  3. 

Gl.  14.  Do  the  devils  themselves  venture  to  wish  for  this  1 

A.  No :  they  believe  that  there  is  forther  wrath  awaiting 
them  at  the  judgment  of  the  great  day ;  and  they  tremble 
at  the  forethoughts  of  it,  James  ii.  19.  Jude  verse  6. 

Q.  15.  What  is  the  evil  of  imprecating  divine  vengeance 
upon  others  ] 

A.  It  is  a  piece  of  the  most  profane,  presumptuous,  and 
Impudent  freedom  with  the  Majesty  of  heaven ;  as  if  he 
were  bound  to  empty  the  vials  of  his  wrath  upon  our 
fellow  creatures,  at  our  pleasure,  and  that  in  order  to  gra- 
tify our  passionate  revenge  upon  them,  2  Sam.  xvi.  5,  8. 

Q,.  16.  Is  it  not  a  most  horrid  and  abominable  wicked- 
ness to  call  or  invoke  the  devil  to  take  ourselves  or  others? 

A.  Surely  it  is ;  for  it  is  a  putting  the  devil  in  God's  stead, 
or  an  employing  of  him  to  do  God's  work  for  him,  even 


72  OP  THE   SINS   FORBIDDEN 

when  he  is  delaying  to  do  it  himself;  which  is  no  less  than 
devil-worship,  and  we  ought  not  to  have  fellowship  with 
devils,  1  Cor.  x.  20. 

Q,.  17.  How  is  the  name  of  God  abused  by  sinful  oaths? 

A.  When  men  take  unlawful  oaths  that  may  be  imposed 
upon  them,  and  when,  in  their  ordinary  conversation, 
they  swear  by  God,  or  by  any  thing  by  which  he  makes 
himself  known;  contrary  to  Matt.  v.  37:  "Let  your 
communications  be.  Yea,  yea ;  Nay,  nay :  for  whatsoever 
is  more  than  these,  cometh  of  evil :"  or  of  the  evil  one. 

Q,.  18.  In  what  lies  the  heinousness  of  swearing  in  com- 
mon discourse] 

A.  It  is  a  most  heaven-daring  wickedness,  even  an  insult- 
ing of  the  great  God,  our  maker,  to  his  face;  a  crime, 
which  we  dare  not,  without  danger,  be  guilty  of  against 
our  fellow  creatures ;  and  which  is  neither  attended  with 
the  allurements  of  pleasure  nor  temptations  of  profit. 

Q,.  19.  Is  it  a  taking  of  God's  name  in  vain,  to  swear  by 
the  creatures ;  such  as,  by  heaven,  by  our  life,  soul,  con- 
science, or  the  like  ] 

A.  Yes :  because  swearing  by  any  of  his  creatures,  is 
interpretatively  a  swearing  by  God  the  Creator  and  Pre- 
server of  all  things,  Matt,  xxiii.  2 :  "  He  that  sweareth  by 
Heaven,  sweareth  by  the  throne  of  God,  and  by  him  that 
sitteth  thereon." 

Q,.  20.  Did  not  Joseph,  who  was  a  good  man,  swear  re- 
peatedly by  the  life  of  Pharaoh]  Gen.  xlii.  15,  16. 

A.  The  goodness  of  the  man  did  not  excuse  the  sinful- 
ness of  the  action :  we  are  not  to  do  evil,  that  good  may 
come,  Rom.  iii.  8.  For,  though  it  may  be  alleged,  that  to 
say.  By  the  life  of  Pharaoh,  is  no  more  than  to  say,  As 
sure  as  Pharaoh  lives ;  yet  the  words  themselves  being  in 
the  form  of  an  unlawful  oath,  which  it  would  seem  was 
commonly  used  by  the  Egyptians,  they  ought  not,  for  this 
reason,  to  have  been  uttered. 

Q.  21.  Is  swearing  by  faith,  or  troth,  a  formal  profaning 
of  God's  name] 

A.  No  dou!)t  it  is;  for  when  a  person  swears  in  this 
manner,  he  tacitly  invokes  God  to  bear  witness,  that  he  is 
speaking  fiithfully  and  truly,  and  to  punisli  him,  if  he  is 
doing  otherwise;  which,  in  ordinary  conversation,  is  un- 
doubtedly sinful,  and  a  falling  into  condemnation,  James 
V.  12. 

Q.  22.  Will  a  habit  or  custom  of  swearing  in  common 
discourse,  be  an  excuse  for  it  ] 

A.  By  no  means;  any  more  than  a  habit  or  custom  of 
kilHng  men,  can  be  an  excuse  for  wilful  murder. 

Q,.  23.  How  is  the  name  of  God  profaned  by  sinful  vows  ] 

A.  Either  when  we  solemnly  enter  into  a  resolution  to 
do  what  is  absolutely  unlawful,  as  Jezebel  did,  1  Kings 


IN  THE   THIRD   COMMANDMENT.  73 

xix.  2 ;  or  when  we  come  under  engagements  to  duty,  and 
against  sin,  in  our  own  strength,  without  a  due  depend- 
ence on  the  grace  of  God,  as  the  greater  part  of  the  Israel- 
ites did,  Deut.  v.  27,  29 ;  or,  w^hen  we  vow,  and  are  not 
resolved  to  perform,  as  Johanan  and  his  confederates  did, 
Jer.  xlii.  5,  compared  with  verse  20. 

Q,.  24.  When  is  the  name  of  God  profaned  or  abused  by- 
lots] 

A.  When  God  is  appealed  to  by  way  of  diversion,  as  in 
playing  at  cards,  and  dice,  where  the  great  God  is  most 
presumptuously  invoked  to  determine  who  shall  be  the 
gainer.  Lots  are  also  unlawful,  when  there  is  an  appeal 
by  them  to  God  in  matters  of  small  moment,  which  might 
be  otherwise  easily  decided ;  this  being  too  like  the  prac- 
tice of  the  soldiers,  who,  after  they  had  crucified  Christ, 
did  cast  lots  for  his  vesture,  John  xix.  23,  24. 

Q,.  25.  How  do  men  profane  the  name  of  God  in  their 
outward  walk  ] 

A.  By  making  profession  of  religion  in  hypocrisy,  and 
backsliding  from  it,  Heb.  vi.  6 ;  or,  by  committing  such 
enormities  and  immoralities,  as  reflect  dishonour  upon  it, 
and  make  the  name  of  God  to  be  evil  spoken  of,  Rom. 
ii.  24. 

Q,.  26.  How  are  the  ordinances  of  God  profaned  and 
abused  1 

A.  Either  when  they  are  quite  neglected.  Acts  vii.  42, 
43,  or  when  they  are  attended  in  a  formal,  superficial,  and 
customary  manner,  without  seeking  to  meet  with  God  in 
them,  or  to  have  spiritual  food  and  nourishment  to  our 
souls  by  them,  Isa.  xxix.  13,  14. 

Q,.  27.  How  is  the  word  profaned  and  abused  ] 

A.  "  By  misinterpreting,  misapplying,  or  perverting  any 
part  of  it,  to  profane  jests,  curious  and  unprofitable  ques- 
tions, vain  janglings,  or  the  maintaining  of  false  doctrines  ; 
abusing  it, — or  any  thing,  contained  under  the  name  of 
God,  to  charms, — or  any  way  opposing  God's  truth,  grace, 
and  ways."  * 

Q,,  28.  How  are  the  works  of  God  abused? 

A.  When  "the  creatures"  are  prostituted  to  "sinful 
lusts  and  practices ;  and  when  there  is  a  murmuring  and 
quarreling  at  God's  providences."  f 


Quest.  56.   What  is  the  reason  annexed  to  the  third 
com')nandme7it  1 

Ans.  The  reason  annexed  to  the  third  commandment 

*  Larger  Catechism,  Quest.  113.  t  Ibid. 

Part  II. — 7 


74  OF  THE   REASONS   ANNEXED,    &,C. 

is,  That  however  the  breakers  of  this  commandment  may 
escape  punishment  from  men,  yet  the  Lord  our  God  will 
not  suffer  them  to  escape  his  righteous  judgment. 

Q,.  1.  Are  there  any  arguments  against  taking  God's 
name  in  vain,  couched  in  the  preceptive  part  of  this  com- 
mandment ] 

A.  Yes ;  he  whose  name  we  are  forbidden  to  take  in 
vain,  is  the  Lord  our  God ;  "  Thou  shalt  not  take  the  name 
of  the  Lord  thy  God  in  vain." 

Q,.  2.  What  is  the  force  of  the  argument  taken  from  his 
being  [the  Lord]  or  Jehovah  1 

A.  That  his  infinite  essential  glory  and  excellency 
should  fill  us  with  the  greatest  reverence  and  humility, 
w'hen  we  think  or  speak  of  any  thing  by  which  he  makes 
himself  known,  Ps.  Ixxxiii.  18. 

Q,.  3.  What  is  the  force  of  the  argument  taken  from  his 
being  [our  God?] 

A.  That  his  making  himself  over  to  us  in  the  covenant 
of  promise,  as  our  reconciled  God  and  Father  in  Christ, 
should  lay  us  under  the  strongest  obligation  to  a  holy  and 
reverential  use  of  his  name,  Ex.  xv.  2. 

Q.  4.  What  is  the  particular  reason  expressly  subjoined 
or  annexed  to  this  commandment  ] 

A.  It  is  in  these  words,  by  way  of  threatening:  For  the 
Lord  will  not  hold  him  guiltless  that  taketh  his  name  in 
vain. 

Q.  5.  What  is  the  import  of  the  threatening,  "  the  Lord 
will  not  hold  him  guiltless  1" 

A.  It  imports,  that  he  will  surely  hold  him  guilty  in  a 
peculiar  manner,  who  presumes  to  profane  or  abuse  his 
name,  so  that  divine  vengeance  shall  be  infallibly  cer- 
tain against  him,  Zech.  v.  3. 

Q.  6.  In  what  light  does  the  scripture  represent  those 
who  take  God's  name  in  vain  7 

A.  It  represents  them  as  his  open  and  avowed  enemies, 
Ps.  cxxxix.  20 :  Thine  enemies  take  thy  name  in  vain. 

d.  7.  How  does  it  appear  that  divine  vengeance  is  in- 
fallibly certain  against  the  profaners  of  God's  name] 

A.  It  appears  from  the  very  terms  of  the  threatening, 
The  Lord  will  not  hold  him  guiltless ;  that  is,  as  sure  as 
there  will  be  a  judgment  seat,  before  which  sinners  must 
appear;  so  sure  it  is,  that  this  sin  shall  then  be  taken  par- 
ticular notice  of,  as  a  main  article  of  the  indictment,  Mai. 
iii.  5. 

Q,.  8.  Why  do  [the  breakers  of  this  commandment 
escape  punishment  from  men  1] 

A.  Because  many  of  those  to  whom  the  administration 
of  justice  is  committed,  being  themselves  guilty,  do  there- 


OF  THE   FOURTH  COMMANDMENT  75 

fore  show  no  concern  for  vindicating  the  honour  of  God's 
name  in  punishing  the  profaners  of  it. 

Q,.  9.  Why  will  not  the  Lord  our  God  [suffer  them  to 
escape  his  righteous  judgment  ?] 

A.  Because,  if  heathens  are  highly  punishable  for  this 
crime,  as  contrary  to  one  of  the  iirst  dictates  of  nature's 
light,  Rom.  i.  32,  much  more,  among  Christians ;  the  man- 
ifestation of  God's  name  in  Christ  being  the  greatest  bless- 
ing, John  XV.  22,  their  profaning  or  abusing  of  it,  must  be 
the  greatest  sin,  Amos  iii.  2. 


Quest.  57.  Which  is  the  fourth  commandmentl 
Ans.  The  fourth  commandment  is,  Remember  the  Sab- 
bath day^  to  keep  it  holy.  Six  days  shalt  thou  labour 
and  do  all  thy  work.  But  the  seventh  day  is  the  Sab- 
bath of  the  Lord  thy  God :  iii  it  thou  shalt  not  do  any 
work^  thoUf  nor  thy  son^  nor  thy  daughter,  thy  man- 
servanty  nor  thy  maid-servant,  nor  thy  cattle,  nor  thy 
stranger  that  is  within  thy  gates.  For,  in  six  days 
the  Lord  made  heaven  and  earth,  the  sea,  and  all  that 
in  them  is,  and  rested  the  seventh  day  ;  wherefore  the 
Lord  blessed  the  Sabbath  day,  and  hallowed  it. 

Quest.  58.  What  is  required  in  the  fourth  comma7id- 
ment  1 

Ans.  The  fourth  commandment  requireth  the  keeping 
holy  to  God  such  set  times  as  he  hath  appointed  in  his 
word  ;  expressly  one  whole  day  in  seven,  to  be  a  holy 
Sabbath  unto  himself. 

Q.  1.  To  what  about  the  worship  of  God  has  this  com- 
mand a  reference  1 

A.  It  refers  to  the  special  time  of  God's  worship. 

Q.  2.  Is  the  time  of  God's  worship  left  arbitrary  to  the 
will  of  man  ] 

A.  No  :  we  are  to  keep  [holy  to  God  such  set  times  as 
he  hath  appointed  in  his  word.] 

Q,.  3.  Why  should  [such  set  times]  be  kept  holy,  and  no 
other  ] 

A.  Because  God  is  the  sovereign  Lord  of  our  time,  and 
has  the  sole  power  and  authority  to  direct  how  it  should 
be  improved. 


76  OF    THE    DUTIES    REQUIRED 

Q.  4.  What  is  meant  by  the  set  times  mentioned  in  the 
answer  ] 

A.  Tlie  stated  feasts,  and  holy  convocations  for  religious 
worship,  instituted  under  the  ceremonial  law,  which  the 
church  of  the  Jews  was  obliged  to  observe  during  that 
dispensation,  Lev.  xxiii. 

Ci.  5.  Is  there  any  warrant  for  anniversary,  or  stated 
holidays,  now,  under  the  New  Testament] 

A.  No :  these  under  the  Old,  being  abrogated  by  the 
death  and  resurrection  of  Christ,  there  is  neither  precept 
nor  example  in  scripture,  for  any  of  the  yearly  holidays 
observed  by  Papists,  and  others :  on  the  contrary,  all  such 
days  are  condemned,  Gal.  iv.  10,  Col.  ii.  16,  17. 

Q,.  6.  What  crimes  does  the  observance  of  them  import  ] 

A.  The  observance  of  them  imports  no  less  than  an  im- 
peachment of  the  institutions  of  God,  concerning  his  wor- 
ship, as  if  they  were  imperfect;  and  an  encroachment 
upon  the  liberty  wherewith  Christ  has  made  his  church 
and  people  free,  Col.  ii.  20. 

Q.  7.  What  is  the  special  and  stated  time,  which  God 
has  [expressly,]  appointed  in  his  word,  to  be  kept  holy] 

A.  [One  whole  day  in  seven,  to  be  a  holy  Sabbath  to 
himself] 

Q,.  8.  What  is  meant  by  a  [whole  day  1] 

A.  A  whole  natural  day,  consisting  of  tw^enty-four 
hours. 

Q,.  9.  What  do  you  understand  by  one  whole  day  [in 
seven  ]] 

A.  A  seventh  part  of  our  weekly  time ;  or  one  complete 
day,  either  after  or  before  six  days'  labour. 

Q,.  10.  When  should  we  begin  and  end  this  day  ? 

A.  We  should  measure  it  just  as  we  do  other  days,  from 
midnight  to  midnight,  without  alienating  any  part  of  it  to 
our  own  works. 

Q,.  11.  Are  not  sleeping  and  eating  on  the  Sabbath  day 
our  own  works'! 

A.  If  these  refreshments  of  nature  are  in  moderation, 
and  to  the  glory  of  God  on  the  Sabbath,  they  are  not  pro- 
perly our  own  works,  because  they  are  necessary  to 
strengthen  our  bodies  for  religious  exercises. 

Q,.  12.  What  is  the  signification  of  the  word  [Sabbath?] 

A.  It  is  a  Hebrew  word,  signifying  rest ;  as  it  is  inter- 
preted, Heb.  iv.  9 :  "  There  remaineth  therefore  a  rest,''^ 
[margin,  keeping  of  a  Sabbath]  "  to  the  people  of  God." 

Q,.  13.  Is  Sunday  a  proper  or  fit  name  for  this  day? 

A.  Although  it  cannot  charitably  be  supposed  that  many 
who  use  this  term  have  any  knowledge  of,  or  pay  the 
smallest  regard  to  the  idolatrous  rise  of  this  name,  or  the 
names  assigned  to  the  other  days  of  the  week ;  yet  it  were 


IN  THE  FOURTH   COMMANDMENT.  77 

to  be  wished,  that  all  Christians  would  call  this  holy-day 
by  one  or  other  of  its  scripture  designations. 

Q,.  14.  May  it  not  continue  to  be  called  Sabbath  now, 
as  well  as  under  the  Old  Testament  ? 

A.  Yes ;  in  regard  our  Lord  himself  calls  it  by  this 
name,  Matt.  xxiv.  20 :  "  Pray  ye  that  your  flight  be  not  in 
the  winter,  neither  on  the  Sabbath  day." 

Q,.  15.  But  is  not  our  Lord  speaking  there  of  the  Jewish, 
not  of  the  Christian  Sabbath] 

A.  He  evidently  means  the  Christian  Sabbath  only ;  for 
he  is  speaking  of  the  flight  which  should  happen  at  the 
destruction  of  Jerusalem ;  which  did  not  take  place  till 
about  forty  years  after  the  Jewish  Sabbath  was  abohshed, 
and  the  Christian  Sabbath  had  come  in  its  room. 

a.  16.  Why  is  it  called  a  [holy]  Sabbath  ] 

A.  Because  it  was  consecrated  and  set  apart  by  God 
himself,  for  his  own  worship  and  service. 

Q,.  17.  Is  there  any  other  day  holy  beside  the  Sabbath  1 

A.  Other  days  may  be  occasionally  employed  in  the 
worship  of  God,  according  to  providential  calls  to  it;  yet 
there  is  no  other  day,  except  the  Sabbath,  morally  and 
perpetually  holy. 

Q,.  18.  Is  the  Sabbath  instrumentally  holy,  or  is  the  time 
itself  of  the  Sabbath  an  instrument  and  means  (as  the 
word  and  sacraments  are)  of  conveying  spiritual  grace? 

A.  Not  at  all:  for  the  time  of  the  Sabbath  is  only  a  holy 
season,  in  which  God  is  pleased  to  bless  his  people,  more 
ordinarily  than  at  other  times,  John  xx.  19,  24 ;  still  reserv- 
ing to  himself  the  prerogative  of  communicating  his  grace 
at  other  times  likewise,  as  he  shall  see  meet,  chap.  xxi. 
15—18. 

Q..  19.  Is  the  fourth  commandment  founded  on  the  light 
of  nature,  or  upon  positive  institution! 

A.  It  is  founded  partly  on  both. 

Q..  20.  What  part  of  this  commandment  is  it,  that  is 
founded  entirely  on  nature's  light ;  or  is  what  they  call 
moral-natural  1 

A.  The  substance  of  it;  namely,  that  as  God  is  to  be 
worshipped,  so  some  stated  time  should  be  set  apart  for 
that  end. 

Q,.  21.  What  part  of  it  is  founded  on  positive  institution : 
or  is  what  they  call  moral-positive  ? 

A.  That  one  proportion  of  time  should  be  observed  for 
God's  worship  and  service  rather  than  another ;  namely, 
that  it  should  be  a  seventh,  rather  than  a  third,  fourth, 
fifth,  or  sixth  part  of  our  weekly  time. 

Q,.  22.  Why  do  you  call  this  a  positive  institution  ? 

A.  Because  the  observance  of  one  day  in  seven,  for  a 
Sabbath,  flows  from  the  sovereign  will  of  God  in  appoint- 
ing it ;  and  could  never  have  been  observed,  more  than 

7* 


78  OF   THE   DUTIES    REQUIRED 

any  other  part  of  time,  merely  by  the  force  of  nature's 
light. 

Q,.  23.  Why  do  you  call  it  moral-ipositive  1 

A.  Because,  though  the  law  appointing  the  precise  time 
of  the  Sabbath  be  positive,  yet  the  reason  of  the  law 
(plainly  implied  in  the  law  itself,  namely,  that  divine  wis- 
dom saw  it  most  equal  and  meet,  that  man  having  six, 
God  should  have  a  seventh  day  to  himself)  is  moral. 

Q,.  24.  In  what,  then,  consists  the  morality  of  the  fourth 
commandment  ] 

A.  In  keeping  holy  to  God  any  seventh  day  he  shall  be 
pleased  to  appoint. 

Q,.  25.  What  is  meant  by  [the  seventh  day]  mentioned 
in  the  command  ] 

A.  Not  only  the  seventh  in  order  from  the  creation,  but 
any  other  seventh  part  of  our  weekly  time,  as  God  shall 
determine. 

Q,.  26.  How  does  this  appear  from  the  words  of  the 
command  itself! 

A.  In  the  beginning  of  the  commandment,  it  is  not  said, 
Remember  the  seventh  day,  (namely,  in  order  from  the 
creation,)  but  Remember  the  Sabbath-day,  to  keep  it  holy. 
Just  so,  in  the  end  of  this  command,  the  words  are  not, 
The  Lord  blessed  the  seventh-day ;  but,  the  Lord  blessed 
the  Sabbath  day,  and  hallowed  it. 

d.  27.  How  do  you  prove  the  observance  of  [one  whole 
day  in  seven]  for  a  holy  Sabbath  to  the  Lord,  to  be  of 
moral  and  perpetual  obligation  ] 

A.  From  the  time  of  the  first  institution  of  the  Sabbath  ; 
from  its  being  placed  in  the  decalogue,  or  summary  of 
moral  precepts ;  and  from  there  being  nothing  originally 
ceremonial,  or  typical,  in  the  scope  or  substance  of  it. 

a.  28.  When  was  the  Sabbath  first  instituted  1 

A.  The  will  of  God,  that  some  stated  time  should  be  set 
apart  for  his  worship  was  written,  with  the  rest  of  the 
commandments,  upon  man's  heart  at  his  first  creation; 
and  God's  resting  from  all  his  works  on  the  first  seventh 
day,  his  blessing  and  sanctifying  it,  Gen.  ii.  1 — 3,  were 
sufficient  evidences  of  his  will  to  mankind,  that  they  should 
observe  every  seventh  day  thereafter,  till  God  should  be 
pleased  to  alter  it. 

Q,.  29.  How  is  the  morality  of  the  Sabbath  evinced  from 
the  first  institution  of  it  ? 

A.  Being  instituted  while  Adam  was  in  innocence,  and 
consequently  before  all  types  and  ceremonies  respecting 
an  atonement  for  sin ;  and  being  appointed  him  upon  a 
moral  ground,  without  any  particular  reference  to  an  in- 
nocent state,  more  than  any  other,  it  must  therefore  be  of 
perpetual  obligation. 


IN  THE   FOURTH   COMMANDMENT.  79 

Q,.  30.  What  was  the  moral  ground  upon  which  the 
Sabbath  was  appointed  to  Adam ! 

A.  It  was  this,  that  infinite  wisdom  saw  it  meet,  for 
God's  glory,  and  needful  for  man's  good,  that  man  have 
one  day  in  the  week  for  more  immediate  and  special  con- 
verse with  God. 

Q,.  31.  What  need  was  there  for  Adam  in  innocence, 
being  perfectly  holy,  to  have  one  day  set  apart  from  the 
others,  for  more  immediate  converse  with  God  ] 

A.  That  in  this  respect  he  might  be  like  God,  who  set 
him  an  example  of  holy  working  six  days,  and  of  a  holy 
resting  on  the  seventh. 

Q,.  32.  Could  Adam's  mind  be  equally  intent  upon  the 
immediate  worship  of  God,  when  about  his  ordinary  em- 
ployment in  dressing  the  garden,  as  on  a  day  set  apart  for 
that  purpose  1 

A.  No;  for  though  there  could  be  no  interruption  of  his 
happiness  and  fellowship  with  God,  when  dressing  the 
garden,  as  he  was  a  perfect  creature ;  yet  being  at  the 
same  time  a  finite  creature,  his  mind,  while  he  was  about 
that  employment,  could  not  be  so  intent  upon  the  imme- 
diate worship  of  God,  as  it  would  be  on  a  daj'-  set  apart 
for  that  purpose ;  therefore  it  was  fit  he  should  have  such 
a  day,  that  he  might  thus  have  an  uninterrupted  freedom 
in  the  immediate  contemplation  and  enjoyment  of  his 
Maker,  without  any  avocation  from  worldly  things. 

Q,.  33.  What  may  be  inferred  from  this,  in  favour  of  the 
morality  of  the  Sabbath  1 

A.  That  if  Adam  in  innocence  needed  a  Sabbath,  for  the 
more  immediate  service  and  solemn  worship  of  God,  much 
more  do  we,  who  are  sinful  creatures,  and  so  immersed  in 
worldly  cares,  need  such  a  day. 

Q,.  34.  Did  the  religious  observance  of  the  Sabbath  take 
place  immediately  after  the  creation,  or  not  till  the  pub- 
lishing of  the  law  at  Mount  Sinai  1 

A.  It  took  place  at,  and  from  the  first  seventh  day  after 
the  creation ;  for  God's  blessing  and  sanctifying  of  the 
Sabbath  is  related  as  a  thing  actually  done  at  that  time, 
and  not  as  a  thing  to  be  done  upwards  of  two  thousand 
years  afterwards.  Gen.  ii.  3. 

Q,.  35.  How  can  the  observance  of  the  Sabbath  be  said 
to  have  taken  place  immediately  after  the  creation,  when 
the  scripture  is  wholly  silent  about  the  observance  of  it  till 
the  time  of  Moses  1 

A.  It  might  as  well  be  argued,  that  the  Sabbath  was  not 
observed  after  Moses'  time,  during  the  government  of  the 
Judges,  which,  according  to  Acts  xiii.  20,  was  about  the 
space  of  four  hundred  and  fifty  years,  there  being  no  men- 
tion of  the  church  observing  a  Sabbath  during  the  whole 


80  OF  THE    DUTIES    REQUIRED,  &C. 

of  that  long  period :  and  yet  it  cannot  be  supposed,  that 
such  godly  men  as  the  Judges  were,  would  suffer  the 
observance  of  the  Sabbath  to  go  into  entire  disuse. 

Q,.  36.  Is  there  any  evidence  from  scripture,  that  the  Is- 
raelites knew  the  observance  of  the  Sabbath  to  be  a  moral 
duty,  before  the  publication  of  the  law,  from  Mount  Sinai  7 

A.  Yes  ;  for  when  the  manna  was  first  given  them,  be- 
fore they  came  to  Mount  Sinai,  Moses  speaks  of  the  Sab- 
bath, as  a  day  well  known  to  them,  Ex.  xvi.  23 :  "  To- 
morrow is  the  rest  of  the  holy  Sabbath  unto  the  Lord." 

Q,.  37.  How  may  the  morality  of  the  Sabbath  be  demon- 
strated from  its  situation  in  the  decalogue,  or  ten  com- 
mandments ] 

A.  It  is  placed  in  the  midst  of  moral  precepts,  and  must 
therefore  be  of  the  same  nature  and  kind  with  them.  It 
has  the  same  dignity  and  honour  put  upon  it,  that  the  other 
nine  commandments  have;  for  it  was,  with  them,  pro- 
claimed by  the  mouth  of  God,  in  the  hearing  of  all  Is- 
rael ;  twice  written  upon  tables  of  stone,  by  the  finger  of 
God;  and  with  them  lodged  within  the  ark:  none  of 
which  privileges  were  conferred  upon  the  ceremonial  law  : 
and,  consequently,  the  fourth  commandment  must  be  of 
the  same  perpetual  obligation  as  the  other  moral  precepts, 
James  ii.  10. 

Q,.  38.  Was  there  any  thing  typical  of  Christ  in  the  ori- 
ginal institution  of  the  Sabbath  1 

A.  It  is  impossible  there  could  :  for  Adam,  in  innocence, 
being  under  a  covenant  of  works,  had  no  need  of  Christ, 
or  the  revelation  of  him  by  types;  no,  not  to  confirm  him 
in  that  covenant.  Gal.  iii.  12. 

Q.  39.  What  would  have  been  the  consequence,  if  the 
Sabbath  had  been  originally  and  essentially  typical  ? 

A.  If  so,  then  it  would  have  been  abolished,  upon  the 
death  of  Christ,  and  there  would  be  no  more  remembrance 
of  it  than  of  the  new  moons  and  jubilees :  vvhich  is,  in- 
deed, what  they  who  argue  against  the  morality  of  the 
Sabbath  seem  much  to  desire. 

Q.  40.  Were  not  the  Israelites  commanded  to  keep  the 
Sabbath  day  in  memory  of  their  deliverance  out  of  Egypt, 
which  was  typical  of  our  redemption  by  Christ! 

A.  Yes :  their  deliverance  out  of  Egypt  was  annexed, 
at  Mount  Sinai,  as  a  superadded  ground  for  the  observ- 
ance of  that  particular  seventh  day,  which  God  appointed 
to  be  kept  immediately  after  the  creation,  Deut.  V.  15. 
For  which  reason,  this  particular  seventh  day  was  abol- 
ished at  the  resurrection  of  Christ :  but  still  the  seventh 
part  of  weekly  time  fixed  by  God  at  the  beginning,  as  the 
substance  of  this  commandment,  remained  unchangeably 
moral. 


OF   THE   CHANGE    OF   THE   SABBATH.  81 

Q.  41.  Will  it  follow  that  the  substance  of  this  com- 
mandment is  ceremonial,  because  it  is  said  of  Christ,  Matt, 
xii.  8,  that  he  is  "Lord  even  of  the  Sabbath  dayl" 

A.  By  no  means :  the  very  contrary  will  follow  ;  name- 
ly, that  such  a  seventh  part  of  weekly  time,  as  is  now  ob- 
served, is  moral,  because  he  who  is  the  Lord  of  the  Sab- 
bath, has  appointed  it  to  be  so;  and,  consequently,  has 
power  to  order  the  work  of  it  for  his  own  service. 

Q,.  42.  Is  it  any  argument  against  the  morality  of  the 
Sabbath,  that  it  "  was  made  for  man,  and  not  man  for  the 
Sabbath]" 

A.  No ;  but  rather  an  argument  for  it :  the  meaning 
doubtless  is,  that  resting  on  the  Sabbath  was  appointed 
for  man's  good,  that  it  might  be  a  mean  to  a  further  and 
better  end,  even  the  true  sanctification  of  it,  in  the  exer- 
cise of  the  duties  of  piety  and  mercy  required  on  the  day. 


Quest.  59.  Which  day  of  the  seven  hath  God  ap- 
pointed to  be  the  weekly  Sabbath  1 

Ans.  From  the  beginning  of  the  world,  to  the  resur- 
rection of  Christ,  God  appointed  the  seventh  day  of  the 
week  to  be  the  weekly  Sabbath  ;  and  the  first  day  of  the 
week,  ever  since,  to  continue  to  the  end  of  the  world, 
which  is  the  Christian  Sabbath. 

Q,.  L  When  did  God  appoint  the  seventh  day  of  the 
week  to  be  the  weekly  Sabbath  \ 

A.  [From  the  beginning  of  the  world,]  Gen.  11.  2,  3. 

Q,.  2.  Why  is  it  said  to  be  from  the  beginning  of  the 
world,  when  it  was  not  done  till  after  man  was  created  on 
the  sixth  day  1 

A.  Because  the  world  as  to  its  perfection  of  parts,  did 
not  properly  begin,  till  the  creation  was  completely  finish- 
ed ;  which  was  not  till  man  was  made,  who  was  to  have 
dominion  over  all  the  earth.  Gen.  1.  26. 

Q,.  3.  How  long  was  this  seventh  or  last  day  of  the  week 
appointed  to  be  the  weekly  Sabbath  % 

A.  [To  the  resurrection  of  Christ,]  Matt,  xxviii.  1. 

Q.  4.  Which  day  of  the  week  did  God  appoint  for  the 
Sabbath  [ever  since]  that  time  ? 

A.  [The  first  day  of  the  week,]  Acts  xx.  7. 

Q..  5.  For  how  long  time  is  the  first  day  of  the  week  ap- 
pointed to  be  the  weekly  Sabbath '? 

A.  [To  the  end  of  the  world.] 

Q..  6.  How  are  we  sure  that  it  is  appointed  to  [continue 
to  the  end  of  the  world  ?] 


82  OP  THE   CHANGE 

A.  Because  the  canon  of  scripture  is  concluded,  and 
therefore  no  new  reveJations  and  institutions  are  to  be 
expected,  Rev.  xxii.  18,  19. 

Q,.  7.  Why  is  the  first  day  of  the  week  called  [the  Chris- 
tian Sabbath  ^ 

A.  Because  it  was  instituted  by  Christ,  and  uniformly 
observed  by  Christians  ever  since  his  resurrection. 

Q,.  8.  Are  not  all  divine  institutions  observed  in  virtue 
of  some  moral  precept  1 

A.  Yes ;  otherwise  the  law  of  the  Lord  would  not  be 
perfect,  as  it  is  declared  to  be,  Ps.  xix.  7. 

Q,.  9.  In  virtue  of  what  moral  precept  has  the  first  day 
of  the  week  been  observed  by  Christians  J 

A.  In  virtue  of  the  fourth  commandment ;  even  as  the 
means  of  worship,  instituted  under  the  New  Testament, 
have  been  observed  in  virtue  of  the  second. 

Q..  10.  How  can  the  first  day  of  the  week  be  observed 
in  virtue  of  the  fourth  commandment,  when  it  is  not  in  it 
particularly  mentioned  ] 

A.  The  morality  of  the  Sabbath  does  not  lie  in  observ- 
ing the  seventh  day  in  order  from  the  creation ;  but  in  ob- 
serving such  a  seventh  day  as  is  determined  and  appoint- 
ed by  God ;  which  may  be  either  the  first  or  last  of  the 
seven  days,  as  he  shall  see  meet. 

Q,.  11.  Under  what  name  or  designation  is  the  Christian 
Sabbath  foretold  in  the  Old  Testament? 

A.  Under  the  name  of  the  eighth  day,  Ezek.  xliii.  27 : 
"  And  when  these  days  are  expired,  it  shall  be  that  upon 
the  eighth  day,  and  so  forward,  the  priests  shall  make  your 
burnt  offerings  upon  the  altar,  and  your  peace  offerings : 
and  I  will  accept  you,  saith  the  Lord." 

a.  12.  Why  called  the  eighth  day] 

A.  Because  the  first  day  of  the  week  now,  is  the  eighth 
in  order  from  the  creation. 

Q..  13.  What  is  the  efficient  cause  of  the  change  of  the 
Sabbath  ] 

A.  The  sovereisrn  will  and  pleasure  of  him  who  is  Lord 
of  the  Sabbath,  Mark  ii.  28. 

Q.  14.  What  is  the  moving  cause  of  this  change? 

A.  The  resurrection  of  Christ  from  the  dead,  which  was 
early  on  the  first  day  of  the  week,  Mark  xvi.  9. 

Q,.  15.  Why  is  the  day  of  Christ's  resurrection  appointed 
to  be  the  Sabbath  ? 

A.  Because  his  resurrection  was  a  demonstrative  evi- 
dence that  he  had  completely  finished  the  glorious  \^ork 
of  redemption,  Rom.  i.  4  ;  and  therefore  it  was  his  Besting 
Day,  Heb.  iv.  10:  "He  that  is  entered  into  his  rest,  he  also 
hath  ceased  from  his  own  works,  as  God  did  from  his." 

Q,.  16.  Why  might  not  the  day  of  Christ's  incarnation 


OF   THE   SABBATH.  83 

or  the  day  of  his  passion,  have  been  consecrated  to  be  our 
Sabbath  day? 

A.  Because  they  were  both  of  them  days  of  Christ's 
labour  and  sorrow,  which  he  had  to  go  through  before  he 
came  to  his  rest,  Luke  xxiv.  26.  In  his  incarnation,  and 
birth,  he  entered  upon  his  work.  Gal.  iv.  4,  5.  In  his 
passion,  he  was  under  the  sorest  part  of  his  labour,  even 
the  exquisite  and  unspeakable  agonies  of  his  soul,  Matt, 
xxvi.  38. 

Q,.  17.  Why  might  not  the  day  of  his  ascension  be  made 
the  Sabbath,  as  well  as  the  day  of  his  resurrection  f 

A.  Because  on  the  day  of  his  ascension  he  entered  only 
into  his  Place  of  rest,  the  third  heavens ;  whereas  he  had 
entered  before  into  his  State  of  rest  on  the  day  of  his 
resurrection ;  and  the  place  is  but  a  circumstance,  when 
compared  with  the  state. 

Q,.  18.  Why  did  God  change  his  day  of  rest? 

A.  Because  his  rest  in  the  work  of  creation  was  marred 
and  spoiled  by  man's  sin,  Gen.  vi.  6 ;  whereas  his  rest  in 
the  work  of  redemption,  entered  into  at  the  resurrection 
of  Christ,  is  that  in  which  he  will  have  eternal  and  un- 
changeable pleasure,  John  xvii.  23.  Besides,  redemption 
is  a  far  greater  and  more  excellent  work  than  even  that 
of  creation. 

Q.  19.  How  may  the  change  of  the  Sabbath  from  the 
last  to  the  first  day  of  the  week  be  evinced  from  scripture ') 

A.  If  our  Lord  Jesus,  after  his  resurrection,  met  ordi- 
narily with  his  disciples  on  the  first  day  of  the  week ;  if, 
after  his  ascension,  he  poured  out  his  Spirit  in  an  extraor- 
dinary manner  on  that  day ;  if,  by  the  example  and  prac- 
tice of  the  apostles  and  primitive  Christians,  recorded  in 
the  New  Testament,  the  first  day  of  the  week  was  honour- 
ed above  any  other  for  the  public  exercises  of  God's  wor- 
ship ;  if,  by  apostolic  precept,  the  observance  of  this  day, 
rather  than  any  other,  was  enjoined  for  Sabbath  services ; 
and  if  this  day  is  peculiarly  dignified  with  the  title  of  the 
Lord's  Day — then  it  must  undoubtedly  be  the  Christian 
Sabbath  by  divine  institution. 

Q,.  20.  How  does  it  appear  that  our  Lord,  after  his 
resurrection,  met  ordinarily  with  his  disciples  on  the  first 
day  of  the  week  7 

A.  From  two  instances  of  it,  expressly  recorded,  John 
XX.  19,  26;  where  it  is  affirmed,  that  he  met  with  them  on 
the  evening  of  the  same  day  on  which  he  arose  from  the 
dead,  being  the  first  day  of  the  week :  and  that  Thomas 
was  not  with  them  when  Jesus  came,  ver.  24.  Likewise, 
on  that  same  day,  eight  days,  he  appeared  to  them  again, 
when  they  were  within,  and  Thomas  was  with  them,  ver. 
26.    From  whence  it  would  seem,  that  he  met  with  them 


84  OP  THE   CHANGE 

ordinarily  on  that  day,  during  his  forty  days'  abode  on  the 
earth,  after  his  resurrection. 

Q.  21.  How  is  it  evident  that  Christ,  after  his  ascension, 
poured  out  his  Spirit  in  an  extraordinary  manner  on  this 
day ! 

A.  From  Acts  ii.  1 — 5 :  "  And  when  the  day  of  Pentecost 
was  fully  come,  they  were  all  with  one  accord,  in  one 
place ;  and  suddenly  there  came  a  sound  from  heaven, — 
and  they  were  all  tilled  with  the  Holy  Ghost,"  &c. 

Q,.  22.  What  was  the  day  of  Pentecost] 

A.  It  was  the  fiftieth  day  after  the  passover,  when  the 
new  meat  offering  was  brought  unto  the  Lord,  Num. 
xxviii.  26. 

Q,.  23.  How  do  you  prove  that  this  was  the  first  day  of 
the  vs^eekl 

A.  From  Lev.  xxiii.  16 ;  where  it  is  said,  that  the  morrow 
after  the  seventh  Sabbath  is  the  fiftieth  day,  (or  Pentecost.) 
And  it  is  certain  that  the  morrow  after  the  Jewish  Sabbath 
must  be  the  first  day  of  the  week. 

Q,.  24.  How  does  it  appear,  from  the  example  and 
practice  of  the  apostles  and  primitive  Christians,  that  the 
first  day  of  the  week  was  honoured  above  any  other,  for 
the  public  exercise  of  God's  worship  1 

A.  From  Acts  xx.  7:  "And  on  the  first  day  of  the  week, 
when  the  disciples  came  together  to  break  bread,  Paul 
preached  unto  them:"  where  it  is  obvious  that  the  dis- 
ciples met  ordinarily  upon  the  first  day  of  the  week,  to 
hear  the  word,  and  celebrate  the  sacrament  of  the  supper: 
for  it  is  not  said,  the  apostle  called  them,  but  that  they 
came  together  to  break  bread ;  and  Paul,  on  that  occasion, 
preached  unto  them. 

Q,.  25.  How  may  it  be  proved  from  the  context,  that  the 
disciples  met  ordinarily  for  the  public  exercises  of  God's 
worship,  on  the  first  day  of  the  week? 

A.  That  they  did  so  may  be  proved  from  this,  that  Paul 
abode  with  them  seven  days,  as  is  evident  from  ver.  6, 
and  yet  upon  none  of  the  seven  did  they  meet  for  com- 
municating, or  breaking  of  bread,  but  on  the  first  day  of 
the  week  only:  M^hich  plainly  says  that  they  held  it  for 
the  Christian  Sabbath,  and  not  the  seventh  or  last  day, 
which  is  not  even  mentioned. 

d.  26.  But  do  we  not  read.  Acts  xiii.  14,  that  Paul 
preached  in  a  synagogue  on  the  Sabbath  day,  which  cer- 
tainly behoved  to  be  the  Jewish  Sabbath  or  last  day  of 
the  week? 

A.  He  only  preached  occasionally  on  the  Jewish  Sab- 
bath, as  the  fittest  time,  when  the  Jews  were  assembled 
together,  to  dispense  gospel  truth  among  them;  but  did 
not  honour  this  day  as  a  stated  time  for  public  worship. 

Q,.  27.  What  apostolic  precept  is  there,  for  the  observ- 


OF   THE   SABBATH.  85 

ance  of  the  first  day  of  the  week,  rather  than  any  other, 
for  Sabbath  services  ? 

A.  It  is  in  1  Cor,  xvi.  1,2:  "  Now,  concerning  the  col- 
lection for  the  saints,  as  1  have  given  order  to  the  churches 
of  (iaiatia,  even  so  do  ye.  Upon  the  first  day  of  the  week, 
let  every  one  of  you  lay  by  him  in  store,  as  God  hath 
prospered  him." 

Q.  28.  What  is  the  argument  from  this  text,  to  prove  an 
apostolic  precept,  for  observing  the  first  day  of  the  week 
as  the  Christian  Sabbath  ! 

A.  It  may  run  thus :  That  if  collections  for  the  poor  are 
expressly  commanded  to  be  made  on  the  first  day  of  the 
week,  it  plainly  follows,  that  Christians  must  meet  to- 
gether on  that  day,  for  this  and  other  Sabbath  services. 

Q,.  29.  But  may  not  this  be  a  temporary  precept,  bind- 
ing, for  a  time,  upon  the  church  of  Corinth  only  I 

A.  As  the  words  of  the  text  expressly  affirm  that  it  was 
binding  also  upon  the  churches  of  C4alatia,  so  the  apostle 
directs  his  epistle  not  to  the  church  of  Corinth  only,  but  to 
all  that  in  every  place  call  upon  the  name  of  Jesus  Christ, 
chap.  i.  2 ;  and  consequently  it  must  be  binding  upon  all 
the  churches  to  the  end  of  tlie  world. 

Q,.  30.  In  what  place  of  the  New  Testament  is  there 
mention  made  of  a  day  dignified  with  the  title  of  the  Lord's 
day  T 

A.  In  Rev.  i.  10 :  I  was  in  the  Spirit,  says  John,  on  the 
Lord's  day. 

Q.  31.  How  may  it  be  proved,  that  what  is  here  called 
the  Lord's  day,  is  the  first  day  of  the  week! 

A,  By  these  two  arguments :  That  no  other  day  of  the 
week  but  the  first  can  justly  be  called  the  Lord's  day ; 
and  that  the  first  day  of  the  week  is  so  called  in  virtue  of 
Christ's  sanctifying  it,  above  any  other  day,  for  his  own 
honour  and  service. 

Q,.  32.  Why  can  no  other  day  of  the  week,  but  the  first, 
be  justly  called  the  Lord's  day] 

A.  Because  there  is  no  action  or  work  of  Christ  (save 
healing  on  the  Sabbath)  mentioned  or  recorded  as  done 
upon  any  one  day  of  the  week  by  another,  except  that  of 
his  resurrection,  which  is  unanimously  affirmed  by  the 
evangelists,  to  be  on  the  first  day  of  the  week. 

Q,.  33.  How  does  it  appear  that  the  first  day  of  the  week 
is  called  the  Lord's  day,  in  virtue  of  his  sanctifying  it  for 
his  own  honour  and  service  1 

A.  As  the  seventh  day  Sabbath  was  called  the  Sabbath 
of  the  Lord,  because  instituted  by  him  as  God-creator;  so 
the  first  day  of  the  week  is  called  the  Lord's  day,  because 
instituted  by  him  as  God-redeemer ;  or,  as  the  sacrament 
of  bread  and  wine  is  called  the  Lord's  table,  and  the  Lord's 
supper,  1  Cor.  x.  21,  and  xi.  20,  because  it  is  an  ordinance 

Part  II.— 8 


86  OF   SANCTIFYING 

of  his  institution ;  so,  the  first  day  of  the  week  is  called 
the  Lord's  day,  for  the  very  same  reason. 

Q,.  34.  Would  the  apostles  have  observed  and  recom- 
mended the  first  day  of  the  week  for  the  Christian  Sab- 
bath, if  they  had  not  been  particularly  instructed  in  this 
by  Christ  himself  J 

A.  No,  surely :  for,  after  his  passion,  he  spoke  of  the 
things  pertaining  to  the  kingdom  of  God,  Acts  i.  3 ;  among 
which  the  change  of  the  Sabbath  from  the  last  to  the  first 
day  of  the  week,  was  none  of  the  least ;  and  it  is  certain, 
that  the  apostles  dehvered  nothing  to  the  churches,  as  a 
rule  of  faith  or  practice,  but  what  they  received  of  the 
Lord,  1  Cor.  xi.  23. 


Quest.  60.  Hmv  is  the  Sabbath  to  be  sanctijied? 

Ans.  The  Sabbath  is  to  be  sanctified,  by  a  holy  rest- 
ing all  that  day,  even  from  such  worldly  employments 
and  recreations  as  are  lawful  on  other  days ;  and  spend- 
ing the  whole  time  in  the  public  and  private  exercises  of 
God's  worship,  except  so  much  as  is  to  be  taken  up  in 
the  works  of  necessity  and  mercy. 

Q..  \.  In  what  sense  is  the  Sabbath  to  be  [sanctified?] 

A.  As  it  is  dedicated  by  God,  for  man's  sake  and  use, 
that  he  may  keep  it  holy  to  God. 

Q..  2.  In  what  manner  should  he  keep  it  holy  to  God] 

A.  By  [a  holy  resting,]  and  by  holy  exercises. 

Q..  3.  What  should  we  rest  from  on  the  Sabbath  1 

A.  [Even  from  such  worldly  employments  and  recrea- 
tions as  are  lawful  on  other  days ;]  or,  which  is  the  same 
thing,  from  all  servile  work,  Neh.  xiii.  15 — 23. 

Q,.  4.  What  is  it  that  makes  a  work  servile? 

A.  If  it  is  done  for  our  worldly  gain,  profit,  and  liv^eli- 
hood ;  or  if,  by  prudent  management,  it  might  have  been 
done  the  week  before ;  or,  if  it  be  of  such  a  kind  as  may 
be  delayed  till  after  the  Sabbath,  Ex.  xxxiv.  21:  Six  days 
thou  shalt  work,  but  on  the  seventh  thou  shalt  rest:  in 
earing  time,*  and  in  harvest  thou  shalt  rest. 

Q,.  5.  Why  does  God  enjoin  rest  on  the  Sabbath  so  per- 
emptorily and  particularly,  in  the  time  of  ploughing  and 
harvest  ? 

A.  Because  in  these  seasons  men  are  most  keenly  set 
upon  their  labour ;  and  may  be  in  the  greatest  hazard  of 
grudging  the  time  of  the  Sabbath  for  rest. 

*  Ploughing-time,  or  Seed-time. 


THE   SABBATH.  87 

d.  6.  If  the  weather  is  unseasonable  through  the  week, 
do  not  reaping  and  ingathering,  in  that  case,  become  works 
of  necessity  on  the  Sabbath  1 

A.  By  no  means ;  because  any  unseasonableness  of  the 
weather  that  may  happen,  being  common  and  general, 
proceeds  only  from  the  course  of  God's  ordinary  provi- 
dence, which  we  ought  not  to  distrust,  in  regard  of  his 
promise,  that,  "  While  the  earth  remaineth,  seed-time  and 
harvest — shall  not  cease,"  Gen.  viii.  22. 

Q,.  7.  If  a  field  of  corn  is  in  hazard  of  being  carried  away 
by  the  unexpected  inundation  of  a  river,  is  it  lawful  to 
endeavour  the  preservation  of  them  upon  the  Sabbath] 

A.  Yes :  because  the  dispensation  is  extraordinary ;  the 
case  not  common  nor  general ;  and  the  damage  hkewise, 
in  an  ordinary  way,  irrecoverable. 

Q,.  8.  Are  Christians,  under  the  New  Testament,  obliged 
to  as  strict  an  abstinence  from  worldly  labour,  as  the  Jews 
were  under  the  Old  ] 

A.  Yes,  surely;  for  moral  duties  being  of  unchangeable 
obligation.  Christians  must  be  bound  to  as  strict  a  per- 
formance of  them  now,  as  the  Jews  were  then,  Ps.  xix.  9. 

Gi.  9.  Were  not  the  Jews  prohibited  to  dress  meat  on 
the  Sabbath  T  Ex.  xvi.  23. 

A.  They  were  prohibited  such  servile  work  as  was  re- 
quisite in  preparing  manna  for  food :  such  as  the  grinding 
of  it  in  mills,  beating  it  in  mortars,  and  baking  it  in  pans, 
Num.  xi.  8 ;  but  not  all  dressing  of  meat,  for  the  com- 
fortable nourishment  of  their  bodies,  any  more  than  we. 

Q,.  10.  How  does  it  appear  that  they  were  allowed  to 
dress  meat  on  the  Sabbath,  for  the  comfortable  nourish- 
ment of  their  bodies  ? 

A.  From  our  Lord's  being  present  at  a  meal  on  the  Sab- 
bath day,  to  which  there  were  several  guests  bidden,  and 
consequently  meat  behoved  to  be  prepared  and  dressed 
for  their  entertainment,  Luke  xiv.  1,  7. 

Q,.  11.  Were  not  the  Jews  forbidden  to  kindle  fire  in 
their  habitations  upon  the  Sabbath  day  ?  Ex.  xxxv.  3. 

A.  Yes,  for  any  servile  work,  though  it  were  even 
making  materials  for  the  tabernacle,  (which  is  the  work 
spoken  of  through  the  following  part  of  that  chapter;)  but 
they  were  not  forbidden  to  kindle  fires  for  works  of  ne- 
cessity or  mercy,  any  more  than  Christians  are. 

Q,.  12.  Were  they  not  ordered  to  abide  every  man  in  his 
place,  and  not  to  go  out  of  his  place  on  the  seventh  day  7 
Ex.  xvi.  29. 

A.  The  prohibition  only  respects  their  going  abroad 
about  the  unnecessary  and  servile  work  of  gathering 
manna  upon  the  Sabbath ;  otherwise,  they  were  allowed 
to  go  out  about  works  of  necessity  and  mercy :  and  it 


00  OF   SANCTIFYING 

appears  from  Acts  i.  12,  that  they  were  allowed  to  travel 
a  Sabbath  day's  journey. 

Q,.  13.  What  was  a  ISabbath  day's  journey  ? 

A.  Whatever  was  the  tradition  of  the  Pharisees  about 
it,  it  appears  to  have  been  the  distance  of  their  respective 
dwellings,  from  the  place  where  they  ordinarily  attended 
public  ordinances,  2  Kings  iv.  23. 

Gt.  14.  Are  we  not  to  rest  on  the  Lord's  day  from  lawful 
recreations,  as  well  as  from  lawful  worldly  employments'? 

A.  Yes;  because  we  are  expressly  required,  on  this 
holy  day,  to  abstain  from  doing  our  own  ways,  iinding 
our  own  pleasure,  and  speaking  our  own  words,  Isa. 
Iviii.  13. 

(i.  15.  What  are  these  recreations  that  are  lawful  on 
other  days  ] 

A.  Innocent  pastimes,  visiting  friends,  walking  in  the 
fields,  talking  of  the  news,  or  common  affairs,  and  the  like. 

Q,.  16.  Why  are  these  recreations  unlawful  on  the  Lord's 
day] 

A.  Because  they  tend  to  divert  the  mind  from  the  duties 
of  the  Sabbath,  as  much  as,  if  not  more  than,  worldly  em- 
ployments. 

Q,.  17.  Is  not  the  Sabbath  a  festival,  or  feast  day;  and 
consequently  may  not  our  conversation  on  it  be  cheerful 
and  diverting  ] 

A.  It  is,  indeed,  properly  a  feast  day,  but  of  a  spiritual, 
not  of  a  carnal  nature :  we  may  refresh  our  bodies  moder- 
ately, but  not  sumptuously ;  and  our  conversation  ought 
to  turn  wholly  upon  spiritual  and  heavenly  subjects,  or 
such  as  have  that  tendency,  after  the  example  of  our  Lord, 
Luke  xiv.  I — 25. 

Q..  18.  What  should  be  the  principal  end  of  our  six  days' 
labour ] 

A.  That  it  be  so  managed,  as  in  no  way  to  discompose 
or  unfit  us  for  a  holy  resting  on  the  Sabbath,  or  meeting 
with  God  on  his  own  day. 

a.  19.  What  is  a  [holy  resting?] 

A.  Not  only  an  abstaining  from  our  own  work,  or 
labour,  but  an  entering  by  faith,  (in  the  use  of  appointed 
means,)  into  the  presence  and  enjoyment  of  God  in  Christ, 
as  the  only  rest  of  our  souls,  Heb.  iv.  3 ;  that  having  no 
work  of  our  own  to  mind  or  do,  we  may  be  wholly  taken 
up  with  the  works  of  God. 

Q..  20.  Why  called  a  [holy]  resting] 

A.  Because  we  should  rest  from  worldly  labour,  in 
order  to  be  employed  in  the  holy  exercises,  which  the 
Lord  requires  on  this  day ;  otherwise,  as  to  bare  cessation, 
our  cattle  rest  from  outward  labour,  as  well  as  we. 

Q,.  21.  What  are  the  holy  exercises,  in  which  we  ought 
to  be  employed  on  the  Lord's  day  ] 


THE   SABBATH.  89 

A.  [In  the  public  and  private  exercises  of  God's  wor- 
ship.] 

Q..  22.  What  are  the  [public  exercises]  of  God's  worship, 
in  which  we  should  be  employed  ? 

A.  Hearing  the  word  preached,  Rom.  x.  17;  joining  in 
public  prayers  and  praises,  Luke  xxiv.  53 ;  and  partaking 
of  the  sacraments,  Acts  xx.  7. 

Q,.  23.  What  is  included  under  the  [private]  exercises 
of  God's  worship  1 

A.  Family  and  secret  duties. 

Q,.  24.  What  are  the  duties  incumbent  on  us  in  a  family 
capacity  on  the  Lord's  day  J 

A.  Family  worship,  and  family  catechizing,  together 
with  Christian  conference,  as  there  is  occasion,  Lev.  xxiii. 
3 :  "It  is  the  Sabbath  of  the  Lord  in  all  your  divelling-s,  or 
private  famihes ;  and  therefore  God  is  to  be  worshipped  in 
them  on  that  day. 

Q,.  25.  What  is  family  worship  1 

A.  It  is  the  daily  joining  of  all  that  are  united  in  a  do- 
mestic relation,  or  who  are  dwelling  together  in  the  same 
house  and  family,  in  singing  God's  praises,  Acts  ii.  47, 
reading  his  word,  Deut.  vi.  7,  and  praying  to  him,  Jer. 
X.  25. 

Q,.  26.  How  do  you  prove  family  worship  to  be  a  duty 
daily  incumbent  upon  those  who  have  famihes  7 

A.  From  scripture  precept,  and  from  scripture  example. 

Q,.  27.  How  is  family  worship  evinced  from  scripture 
precept ] 

A.  Besides  that  this  commandment  enjoins  every  master 
of  a  family  to  sanctify  the  Sabbath  within  his  gates,  that 
is,  to  worship  God  in  his  family ;  there  are  also  other  scrip- 
tures, inculcating  the  same  thing,  by  necessary  conse- 
quence ;  such  as,  Eph.  vi,  18,  "  Praying  always,  with  all 
prayer  and  supplication,"  1  Tim.  ii.  8 ;  "  I  will  therefore 
that  men  pray  every  where."  If  with  all  prayer,  then 
surely  with  family  prayer ;  if  every  where,  then  certainly 
in  our  families. 

Q,.  28.  What  are  the  examples  of  family  worship  record- 
ed in  scripture  for  our  imitation? 

A.  Among  others,  there  are  the  examples  of  Abraham, 
Gen.  xviii.  19;  of  Joshua,  chap.  xxiv.  15:  "As  for  me  and 
my  house,  we  will  serve  the  Lord ;"  of  David,  2  Sam.  vi. 
20;  of  Cornelius,  Actsx.  2;  and  especially  the  example  of 
our  blessed  Lord,  whom  we  find  singing  psalms,  Matt, 
xxvi.  30,  and  praying  with  his  disciples,  who  were  his 
family,  Luke  ix.  18. 

Q,.  29.  What  should  be  the  subject  matter  of  family  cat- 
echizing 1 

A.  What  they  have  been  hearing  through  the  day,  to- 
gether with  the  principles  of  our  religion,  as  laid  out  in 


90  OF   SANCTIFYING 

the  Shorter  Catechism,  with  the  helps  that  are  published 
upon  the  same,  which  masters  of  families  ought  to  use  for 
their  assistance  in  this  work. 

Q,.  30.  What  are  the  proper  seasons  of  Christian  con- 
ference on  the  Sabbath  1 

A.  At  meals,  and  in  the  interval  of  duties :  our  speech 
should  be  always,  but  especially  on  the  Lord's  day,  sea- 
soned with  salt,  Col.  iv.  6. 

Q,.  31.  What  are  the  secret  duties  in  which  we  ought  to 
be  exercised  on  the  Lord's  day  ] 

A.  Secret  prayer,  reading  the  scriptures,  and  other  soul- 
edifying  books,  meditation  upon  divine  subjects,  and  self- 
examination. 

Q.  32.  With  what  frame  and  disposition  of  soul  should 
we  engage  in  the  public  and  private  exercises  of  God's 
worship  ] 

A.  With  a  spiritual  frame  and  disposition,  Rev.  i.  10:  I 
was  in  the  Spirit  on  the  Lord's  day. 

Q,.  33.  What  is  it  to  be  in  the  Spirit  on  the  Lord's  day  ] 

A.  It  is  not  only  to  have  the  actual  inhabitation  of  the 
Spirit,  which  is  the  privilege  of  believers  every  day,  Ezek. 
xxxvi.  27 ;  but  to  have  the  influences  and  operations  of  the 
Spirit  more  liberally  let  out,  Luke  iv.  31,  32,  and  his  graces 
in  more  lively  exercise,  than  at  other  times,  Acts  ii.  41. 

Q.  34.  What  moral  argument  have  we  from  the  ceremo- 
nial law,  for  offering  a  greater  plenty  of  spiritual  sacrifices 
to  God  on  the  Sabbath,  than  upon  other  days  ] 

A.  The  daily  sacrifice,  or  continual  burnt  offering,  was 
to  be  doubled  on  the  Sabbath,  Num.  xxviii.  9  ;  intimating, 
that  they  were  bound  to  double  their  devotions  on  that 
day,  which  was  consecrated  to  God  to  be  spent  in  his 
service. 

Q,.  35.  How  much  of  the  Sabbath  is  to  be  spent  in  the 
public  and  private  exercises  of  God's  worship  ] 

A.  The  whole  of  it,  from  the  ordinary  time  of  rising  on 
other  days,  to  the  ordinary  time  of  going  to  rest ;  [except 
so  much  as  is  to  be  taken  up  in  the  works  of  necessity 
and  mercy.] 

Q,.  36.  What  is  to  be  understood  by  works  of  [neces- 
sity?] 

A.  Such  as  could  not  be  foreseen,  nor  provided  against 
the  day  before,  nor  delayed  till  the  day  after  the  Sabbath. 

CI.  37.  What  instances  may  be  given  of  such  works  of 
necessity  on  the  Lord's  day! 

A.  Flying  from,  and  defending  ourselves  against  an 
enemy ;  quenching  of  fire,  accidentally  or  wilfully  kindled ; 
standing  by  the  helm,  or  working  a  ship  at  sea,  (provided 
they  do  not  weigh  anchor,  nor  hoist  sail  from  harbours  or 
friths,  on  the  Lord's  day,)  and  the  like. 


THE   SABBATH.  91 

Q,.  38.  What  are  the  works  of  [mercy]  which  may  be 
done  on  the  Sabbath  1 

A.  The  moderate  refreshment  of  our  bodies,  Luke  vi.  1; 
visiting  the  sick,  preparing  and  administering  remedies  to 
them,  Luke  xiii.  16;  feeding  our  cattle,  ver.  15;  and  pre- 
serving their  lives,  if  in  danger,  chap.  xiv.  5 ;  and  making 
collections  for  the  poor,  1  Cor.  xvi.  2. 

Q^  39.  What  cautions  are  requisite  about  works  of  ne- 
cessity and  mercy  1 

A.  That  these  works  be  real,  and  not  pretended ;  that 
we  spend  as  httle  time  about  them  as  possible ;  and  that 
we  endeavour  to  attain  a  holy  frame  of  spirit  while  about 
them. 

Q,.  40.  How  does  it  appear  that  works  of  necessity  and 
mercy  are  lawful  on  the  Lord's  day  1 

A.  Because,  though  God  rested  from  his  work  of  crea- 
tion on  the  seventh  day,  yet  he  did  not  rest  on  it,  from 
preserving  what  he  had  made. 

Q,.  41.  "  Why  is  the  charge  of  keeping  the  Sabbath  more 
especially  directed  to  governors  of  families,  and  other 
superiors  ?" 

A.  " — Because  they  are  bound  not  only  to  keep  it 
themselves,  but  to  see  that  it  be  observed  by  all  those  that 
are  under  their  charge :  and  because  they  are  prone  often- 
times to  hinder  them  by  employments  of  their  o\A'n."  * 

Q,.  42.  Ought  not  magistrates  to  punish  those  who  are 
guilty  of  the  open  and  presumptuous  breach  of  the  Sab- 
bath 7 

A.  Undoubtedly  they  should ;  and  they  have  the  ex- 
am.ple  of  Nehemiah  for  a  precedent,  worthy  of  their  imita- 
tion in  this  matter,  chap.  xiii.  21. 

Q,.  43.  What  is  the  most  effectual  way  for  the  civil  ma- 
gistrate to  suppress  Sabbath  profanation  1 

A.  To  be  impartial  in  the  execution  of  the  laws  against 
Sabbath  breaking,  especially  upon  those  who  are  of  a 
more  eminent  rank  and  station,  because  they  ought  to  be 
exemplary  to  others,  Neh.  xiii.  1 7:  "  Then  I  contended 
with  the  nobles  of  Judah ;  and  said  unto  them.  What  evil 
thing  is  this  that  ye  do,  and  profane  the  Sabbath  day  ]" 

Q,.  44.  "  Why  is  the  word  remember  set  in  the  beginning 
of  the  fourth  commandment  1" 

A.  "  Partly,  because  we  are  very  ready  to  forget  it ; 
and  partly,  because  in  keeping  it,  we  are  helped  better  to 
keep  all  the  rest  of  the  commandments."! 

*  Larger  Catechism,  Q.  118.  t  Ibid.  Q.  121. 


92  SINS    FORBIDDEN    IN   THE   FOURTH    COMMANDMENT. 

Quest.  61,  What  is  forhiddeii  in  the  fourth  com- 
Tnandment  1 

Ans.  The  fourth  commandment  forbiddeth  the  omission, 
or  careless  performance,  of  the  duties  required,  and  the 
profaning  the  day  by  idleness,  or  doing  that  which  is  in 
itself  sinful,  or  by  unnecessary  thoughts,  words,  or  works, 
about  our  worldly  employments  and  recreations. 

Q..  1.  How  are  the  sins  ranked  that  are  forbidden  in 
this  commandment  ? 

A.  They  are  ranked  into  sins  of  omission,  and  sins  of 
commission.* 

Q,.  2.  What  are  the  sins  of  [omission]  here  forbidden  ? 

A.  Both  the  total  neglect  of  the  duties  required,  and 
the  neglect  of  the  careful  performance  of  them,  \vhen 
essayed. 

Qi.  3.  Of  what  is  the  total  neglect  of  the  duties  required 
on  the  Sabbath  an  evidence  ? 

A.  It  is  a  plain  evidence  of  the  neglect  of  all  religious 
duties  through  the  week ;  and,  consequently,  an  evidence 
of  atheism,  profaneness,  and  apostasy. 

Q..  4.  When  are  persons  guilty  of  the  [careless  perform- 
ance] of  the  duties  required  on  the  Sabbath  7 

A.  When  they  go  about  them  in  a  partial,  formal  and 
lifeless  way,  Matt.  xv.  8. 

Q.  5.  What  is  it  to  go  about  duties  in  a  partial  way  ? 

A.  It  is  to  perform  some  of  them,  and  omit  others  equally 
necessary ;  such  as,  attending  the  public,  and  neglecting 
the  private  exercises  of  God's  worship ;  or  the  contrary. 

d.  6.  What  is  formality  in  duty  ] 

A.  It  is  the  bare  outward  performance  of  it,  without  re- 
garding the  manner  in  which  it  ought  to  be  done,  or  the 
vital  principle  from  whence  it  should  flow,  2  Tim,  iii.  5. 

Q,.  7.  What  are  the  ordinary  causes  of  the  dead  and 
lifeless  performance  of  religious  duties  ] 

A.  Wandering  thoughts,  weariness,  and  drowsiness,  are 
among  none  of  the  least. 

a.  8.  What  is  the  best  antidote  against  wandering 
thoughts] 

A.  Faith  in  exercise:  for  this  will  fix  the  attention  to 
what  we  are  presently  engaged  in,  whether  hearing,  pray- 
ing, or  praising,  Ps.  Ivii.  7. 

Q,.  9.  Whence  arises  weariness  in  duty  1 

A.  From  the  natural  bias  of  the  heart  and  afl^ections  to 
worldly  things,  rather  than  religious  exercises,  Amos  viii. 

*  See  both  these  explained,  Part  I.  on  the  head,  Of  sin  in  general. 


OF  THE   REASONS   ANNEXED  93 

5 :  "  When  will  the  new  moon  be  gone,  that  we  may  sell 
corn  1  and  the  Sabbath,  that  we  may  set  forth  wheat  3" 

Q,.  10.  What  is  the  evil  of  drowsiness,  particularly  in 
hearing  the  word,  or  joining  in  prayer  and  praise  1 

A.  If  it  be  voluntary  and  customary,  it  is  a  manifest 
contempt  of  the  word  and  presence  of  the  great  God,  and 
paying  less  regard  to  him,  than  we  even  do  to  our  fellow- 
creatures. 

Q,.  11.  What  are  the  sins  of  commission  forbidden  in  this 
commandment  1 

A.  [The  profaning  the  day  by  idleness,  or  doing  that 
which  is  in  itself  sinful,  or  by  unnecessary  thoughts,  words, 
or  works,  about  our  worldly  employments  and  recrea- 
tions.] 

Q,.  12.  What  is  the  idleness  here  prohibited  1 

A.  It  is  a  loitering  away  the  Sabbath,  in  a  slothful,  indo- 
lent, and  inactive  manner,  without  any  real  benefit  or  ad- 
vantage, either  to  soul  or  body.  Matt.  xx.  3. 

Q,.  13.  Why  is  there  a  prohibition  of  [doing  that  which 
is  in  itself  sinful,]  on  the  Lord's  day,  when  it  is  unlawful 
on  every  other  day  1 

.  A.  Because  whatever  the  sinful  action  be,  there  is  a 
greater  aggravation  of  guilt  in  committing  it  on  the  Sab- 
bath, which  ought  to  be  kept  holy  to  God,  than  upon  any 
other  day,  Jer.  xvii.  27. 

Q,.  14.  What  are  these  [thoughts,  words,  or  works,]  that 
are  here  called  [unnecessary  1] 

A.  They  are  such  as  are  [about  our  worldly  employ- 
ments and  recreations;]  or,  they  are  all  such  thoughts, 
words,  or  works,  as  are  not  inevitably  used  about  the 
works  of  necessity  and  mercy,  which  are  lawful  on  this 
day. 

Q,.  15.  Why  is  the  day  said  to  be  profaned  by  the  sins 
here  forbidden  ] 

A.  Because  these  sins  are  each  of  them  the  rev^erse  of  that 
holiness,  which  should  shine  in  all  our  duties,  public  and 
private,  on  the  Lord's  day,  Isa.  Iviii.  13,  14. 


Quest.  62.  WJiat  are  the  reasons  annexed  to  the 
fourth  commandment  1 

Ans.  The  reasons  annexed  to  the  fourth  commandment 
are  God's  allowing  us  six  days  of  the  week  for  our  own 
employments,  his  challenging  a  special  propriety  in  the 
seventh,  his  own  example,  and  his  blessing  the  Sabbath 
day. 


94  TO    THE   FOURTH   COMMANDMENT. 

Q,.  1.  How  many  reasons  are  there  annexed  to  this  com- 
mandment ? 

A.  Four ;  which  are  more  than  to  any  of  the  rest. 

Q,.  2.  Why  are  more  reasons  annexed  to  this  command 
than  to  any  of  the  rest "? 

A.  Because  of  the  proneness  of  men  to  break  it ;  and 
likewise  that  the  violation  of  it  may  be  rendered  the  more 
inexcusable. 

Q,.  3.  Which  is  the  first  reason  ? 

A.  It  is  [God's  allowing  us  six  days  of  the  week  for  our 
own  employments ;]  in  these  words,  Six  days  shalt  thou 
labour  and  do  all  thy  work. 

Q,.  4.  In  what  lies  the  strength  of  this  reason? 

A.  It  lies  in  this,  that  it  would  be  most  highly  unreason- 
able and  ungrateful  to  grudge  a  seventh  part  of  our  time, 
in  the  more  immediate  service  and  worship  of  God ;  when 
he  has  been  so  hberal  as  to  allow  us  six  parts  of  it,  for  our 
own  secular  and  worldly  affairs. 

Q,.  5.  What  similar  instance  of  ingratitude  may  be  given 
for  the  illustration  of  this  ] 

A.  The  sin  of  our  first  parents,  in  refusing  to  abstain 
from  one  tree,  when  they  were  allowed  the  free  use  of  all 
the  rest  of  the  garden,  Gen.  iii.  2,  3,  6. 

Q,.  6.  Is  working  six  days  in  our  own  employments  a 
precept  properly  belonging  to  this  commandment  J 

A.  No  :  it  is  properly  a  branch  of  the  eighth  command- 
ment, but  it  is  brought  in  here  incidentally,  to  enforce  the 
sacred  observance  of  a  seventh  day,  when  God  has  been 
so  bountiful  as  to  allow  us  six  for  our  own  occasions, 

Q,.  7.  Which  is  the  second  reason  annexed  to  this  com- 
mandment 7 

A.  It  is  [his  challenging  a  special  propriety  in  the 
seventh ;]  in  these  words,  "  but  the  seventh  day  is  the  Sab- 
bath of  the  Lord  thy  God." 

Q,.  8.  What  is  the  force  of  this  reason  ] 

A.  The  force  of  it  is  this ; — As  that  gracious  God,  who 
makes  a  grant  of  himself  to  us  in  the  covenant  of  promise, 
claims  this  day  as  his  own,  so  it  is  our  greatest  privilege 
or  happiness  to  have  access  to,  and  communion  with  him 
on  it,  Isa.  Iviii.  14. 

Q,.  9.  In  what  lies  the  privilege  or  happiness  of  commu- 
nion with  God  on  his  own  day? 

A.  In  having  a  foretaste  in  grace  here  of  what  shall  be 
more  fully  enjoyed  in  glory  hereafter,  1  Cor.  xiii.  12. 

Q.  10.  Which  is  the  third  reason? 

A.  It  is  [his  own  example ;]  in  these  words,  "  For  in  six 
days  the  Lord  made  heaven  and  earth,  the  sea,  and  all 
that  in  them  is,  and  rested  the  seventh  day." 

Q,.  11.  Could  not  God  have  made  heaven  and  earth,  the 


OF  THE   REASONS   ANNEXED,    &C.  95 

sea,  and  all  that  in  them  is,  in  less  time  than  the  space  of 
six  days  ? 

A.  No  doubt,  he  could  have  made  all  things,  in  the  same 
beauty  and  perfection,  in  which  ever  they  appeared,  in  an 
instant  of  time,  if  he  had  pleased. 

Q,.  12.  Why  then  did  he  take  six  daysl 

A.  To  fix  the  morahty  of  six  days  for  worldly  labour, 
and  of  a  seventh  for  holy  rest ;  and  both  these  by  his  own 
example. 

Q,.  13.  But  does  not  the  example  of  God's  resting  the 
seventh  day,  oblige  us  still  to  observe  the  seventh  day,  in 
order  from  the  creation,  as  a  Sabbath  1 

A.  No ;  because,  though  moral  examples  bind  always  to 
the  kind  of  action,  yet  not  always  to  every  particular  cir- 
cumstance of  it. 

Q,.  14.  What  is  the  kind  of  action  to  which  God's  exam- 
ple binds  us  ] 

A.  It  is  to  observe  one  day  in  seven  as  a  holy  rest,  either 
the  last  or  first,  as  he  shall  appoint. 

Q,.  15.  How  can  God's  example  of  resting  on  the  seventh 
day  be  an  argument  for  our  resting  on  the  first  ] 

A.  Though  the  observance  of  a  particular  day  in  seven 
be  mutable ;  yet  the  duty  of  observing  a  seventh  part  of 
weekly  time  is  moral,  both  by  God's  precept  and  example. 

Q,.  16.  Which  is  the  fourth  reason  annexed  to  this  com- 
mandment 1 

A.  It  is  [his  blessing  the  Sabbath  day ;]  in  these  words  : 
"  Wherefore,  the  Lord  blessed  the  Sabbath  day,  and  hal- 
lowed it." 

Q,.  17.  In  what  sense  may  the  Sabbath  be  said  to  be 
blessed] 

A.  Not  only  by  God's  consecrating  the  day  itseJf  to  a 
holy  use ;  but  by  his  blessing  it  to  the  true  observers  of  it, 
and  by  his  blessing  them  in  it. 

Q,.  18.  How  does  God  bless  the  Sabbath  to  the  true  ob- 
servers of  it  1 

A.  By  ordering  it  so  in  his  providence,  that  the  religious 
observance  of  the  Sabbath  shall  be  no  detriment  to,  but 
rather  a  furtherance  of  their  lawful  employments  through 
the  week ;  even  as  the  profanation  of  it  draws  a  train  of 
all  miseries  and  woes  after  it,  Neh.  xiii.  18. 

Q,.  19.  How  does  he  bless  them  in  it,  or  upon  it  1 

A.  By  making  it  the  happy  season  of  a  more  plenteous 
communication  of  all  spiritual  blessings  to  them,  Isa. 
Iviii.  14. 

Q,.  20.  What  does  the  illative  particle  JJlierefore  teach 

US'? 

A.  That  God's  resting  on  the  Sabbath  was  the  great 
reason  of  his  setting  it  apart  to  be  a  day  of  holy  rest  to  us, 


96  OP  THE   DUTIES   REQUIRED, 

that  we  might  contemplate  the  works  of  God,  both  of  crea- 
tion and  redemption,  upon  it. 


Quest.  63.  Which  is  the  fifth  commarulment  ? 

Ans.  The  fifth  commandment  is,  Honour  thy  fatJier 
aiid  thy  Tnother ;  that  thy  days  may  he  long  upon  the 
la7id  which  the  Lord  thy  God  giveth  thee. 

Quest.  64.  What  is  required  in  the  fifth  command- 
ment 7 

Ans.  The  fifth  commandment  requireth  the  preserving 
the  honour,  and  performing  the  duties,  belonging  to  every 
one  in  their  several  places  and  relations,  as  superiors,  infe- 
riors, or  equals. 

Q.  1.  "  Who  are  meant  by  father  and  mother  in  the  fifth 
commandment  ?" 

A.  "  Not  only  natural  parents,  but  all  superiors  in  age 
and  gifts ;  and  especially  such  as,  by  God's  ordinance,  are 
over  us  in  place  of  authority,  whether  in  family,  church, 
or  commonwealth."  * 

Q,.  2.  "  Why  are  superiors  styled  father  and  mother  1" 

A.  "  To  teach  them  in  all  duties  towards  their  inferiors, 
like  natural  parents,  to  express  love  and  tenderness  to  them 
according  to  their  several  relations ;  and  to  work  inferiors 
to  a  greater  willingness  and  cheerfulness,  in  performing 
their  duties  to  their  superiors,  as  to  their  parents."  f 

Q.  3.  "  What  is  the  general  scope  of  the  fifth  command- 
ment?" 

A.  It  "  is  the  performance  of  those  duties  we  mutually 
owe  in  our  several  relations."! 

Q.  4.  What  are  the  relations  in  which  we  stand  to  each 
other  7 

A.  All  mankind  stand  related  to  each  other,  either  [as 
superiors,  inferiors,  or  equals.] 

Q,.  5.  Who  are  our  [superiors  1] 

A.  All  that  are  above  us  in  office,  place,  or  dignity. 

Q.  6.  Who  are  meant  by  [inferiors  .'] 

A.  Such  as  are  subject  to  others,  or  below  them  in 
station  or  gifts. 

Q,.  7.  Whom  do  you  understand  by  [equals  ?] 

A.  Such  as  are  of  like  age  and  condition  in  the  world. 

*  Larger  Catechism.  Q.  124.  t  Ibid.  Q.  125.  t  Ibid.  Q.  126. 


IN  THE   FIFTH   COMMANDMENT.  9/ 

Q.  8.  What  is  the  general  duty  required  in  this  com- 
mandment 1 

A.  It  is  honour :  Honour  thy  father  and  thy  mother. 

Q,.  9.  What  is  meant  by  the  honour  here  required  ? 

A.  All  inward  regard  and  esteem,  manifested  by  out- 
ward tokens  of  respect,  Rom.  xiii.  10,  reverence,  chap, 
xiii.  7,  and  obedience,  Heb.  xiii.  17. 

Q,.  10.  What  is  the  rule  and  measure  of  that  obedience 
and  submission,  which  is  due  from  inferiors  to  their  su- 
periors ] 

A.  The  law  of  God ;  for,  when  any  thing  is  enjoined 
contrary  to  it,  the  fixed  rule  is,  to  obey  God  rather  than 
men,  Acts  iv.  19,  and  v.  29. 

Q,.  11.  What  is  it  that  procures  honour  from  one  person 
to  another  1 

A.  It  is  something  of  eminence,  excellency,  or  worth, 
that  is  discernible  in  them,  Acts  x.  25. 

Q,.  12.  Are  there  not  different  degrees  of  external  hon- 
our due  to  some  beyond  others  1 

A.  Yes:  according  to  the  different  office  and  stations 
in  which  God  places  "them  in  the  world,  1  Tim.  v.  1,2. 

Q,.  13.  What  is  that  degree  of  honour  which  the  mean- 
est and  lowest  part  of  mankind  are  entitled  to,  from  the 
greatest  and  highest  1 

A.  It  is  to  be  esteemed  and  regarded  by  them,  in  pro- 
portion as  they  are  necessary  and  useful,  Eph.  vi.  9. 

Q.  14.  Why  are  we  commanded  to  honour  all  meni  1 
Pet.  ii.  17. 

A.  Because  there  are  few  or  none,  in  whom  we  may  not 
observe  some  gift  or  other,  in  which  they  are  superior  to 
us,  if  we  were  to  judge  ourselves  humbly  and  impartially, 
Phil.  ii.  3. 

Q,.  15.  Are  men  to  be  honoured  according  to  their 
riches  ? 

A.  No ;  but  according  as  they  employ  their  riches,  in 
some  measure,  for  the  good  of  others,  either  in  the  church 
or  commonwealth,  1  Tim.  vi.  17,  18. 

Q,.  16.  What  are  the  several  relations  in  which  duties 
are  mutually  to  be  performed,  according  to  this  command- 
ment ] 

A.  They  are  such  as  subsist  between  parents  and  child- 
ren; magistrates  and  subjects;  ministers  and  people; 
husbands  and  wives  ;  masters  and  servants ;  and  likewise 
between  those  who  have  a  greater  or  less  degree  of  gifts 
and  graces. 

a.  17.  Who  are  they  that  have  the  first  and  natural 
right  to  honour  and  respect  1 

A.  Natural  Parents ;  fathers  and  mothers. 

Q,.  18.  Is  equal  honour  and  regard  due  from  children  to 
their  mother  as  to  their  father  1 

Part  II.— 9 


08  OP  THE   DUTIES    REQUIRED 

A.  Yes,  surely;  and  therefore,  to  prevent  any  differ- 
ence, in  respect  of  esteem,  reverence,  and  obedience,  she 
is  named  before  the  father,  in  Lev.  xix.  3 :  "  Ye  shall  fear 
every  man  his  mother  and  his  father." 

Q..  19.  What  are  the  duties  of  parents  to  their  children"? 

A.  To  train  them  up  for  God,  Prov.  xxii.  6,  in  the  know- 
ledge and  profession  of  the  true  religion,  Deut.  vi.  7;  to 
teach  them  by  example,  as  well  as  precept,  Ps.  ci.  2,  3 ;  to 
be  careful  in  applying  suitable  and  seasonable  correction 
to  their  faults,  Prov,  xiii.  24,  and  xix.  18,  and  xxiii.  13,  14; 
to  provide  for  them  according  to  their  ability,  2  Cor.  xii. 
14 ;  and  to  be  earnest  in  prayer  to  God  for  a  blessing  up- 
on them,  Gen.  xlviii.  15,  16. 

Q,.  20.  What  are  the  duties  of  children  to  their  parents  1 

A.  To  love  them  dearly,  Gen.  xlvi.  29 ;  to  esteem  and 
think  highly  of  them  in  their  minds.  Lev.  xix.  3,  Mai.  i.  6 ; 
to  hearken  to  their  counsels,  Prov.  iv.  1,  and  obey  their 
lawful  commands,  Eph.  vi.  1;  to  submit  patiently  to  their 
corrections,  Heb.  xii.  9 ;  and  to  succour  and  relieve  them 
in  case  of  poverty  and  want.  Gen.  xlvii.  12,  especially  in 
old  age,  Ruth  iv.  15. 

Q.  21.  May  children  dispose  of  themselves  in  marriage 
without  the  knowledge  or  consent  of  their  parents? 

A.  No ;  as  appears  from  the  charge  given  by  Abraham, 
concerning  his  son  Isaac,  Gen.  xxiv.  3,  4,  and  that  of  Isaac 
to  Jacob,  chap,  xxviii.  1,  2;  but  if  children  should  dispose 
of  themselves  without  the  knowledge  and  consent  of  their 
parents,  they  act  contrary  to  the  honour,  deference,  and 
gratitude  they  owe  to  them,  as  Esau  did,  Gen.  xxvi. 
34,  35. 

Q,.  22.  W^hat  are  the  duties  of  magistrates  towards  their 
subjects  ] 

A.  To  establish  good  laws,  2  Kings  xviii.  4,  and  see 
them  impartially  executed,  Rom.  xiii.  3,  4 ;  to  protect  their 
subjects  in  their  religion,  lives,  and  liberties,  1  Pet.  ii.  14  ; 
and  to  be  nursing  fathers  to  the  church,  Isa.  xlix.  23. 

Q,.  23.  What  are  the  duties  of  subjects  towards  their 
magistrates  1 

A.  To  honour  and  reverence  them,  2  Sam.  ix.  6 ;  to  obey 
their  just  laws,  Eccl.  viii.  2 ;  to  pay  them  the  tribute  that 
is  due  to  them,  Rom.  xiii.  7 ;  to  pray  for  them,  1  Tim.  ii.  1, 
2 ;  and  to  support  and  defend  their  persons  and  authority, 
1  Sam.  xxvi.  15,  16.  Esth.  vi.  2. 

Q,.  24.  Are  subjects  bound  to  be  obsequious  to  the  lawful 
commands  of  magistrates,  who  are  of  a  different  religion 
from  them  1 

A.  "  Infidelity,  or  difference  in  religion,  doth  not  make 
void  the  magistrate's  just  and  legal  authority,  nor  free  thp 
people  from  their  due  obedience  to  him."  * 

♦  Confession,  chap,  x.xiii.  $  4. 


IN  THE   FIFTH  COMMANDMENT.  99 

Q,.  25.  What  are  the  duties  of  ministers  to  their  people  1 

A.  Diligently  to  study,  1  Tim.  iv.  15;  and  faithfully  to 
preach  the  gospel,  2  Tim.  iv.  2 ;  not  shunning  to  declare 
to  them  all  the  counsel  of  God,  Acts  xx.  27 ;  to  evidence 
their  own  belief  of  their  doctrine,  by  a  holy  and  exempla- 
ry walk,  1  Tim.  iv.  12 ;  to  watch  for  their  souls  as  they 
that  must  give  account,  Heb.  xiii.  17  ;  and  to  pray  much 
for  them,  Rom.  i.  9 :  all  which  duties  require  their  ordinary 
residence  among  them,  1  Pet.  v.  2. 

Q,.  26.  What  are  the  duties  of  people  to  their  ministers  1 

A.  To  esteem  them  very  highly  in  love  for  their  work's 
sake,  1  Thess.  v.  13;  to  strive  together  in  their  prayers  to 
God  for  them,  Rom.  xv.  30,  that  they  may  be  enabled  to 
give  them  their  portion  of  meat  in  due  season,  Luke  xii 
42 ;  to  attend  diligently  upon  the  ordinances  dispensed  by 
them,  Heb.  x.  25 ;  to  defend  their  character  and  doctrine 
against  unjust  calumnies  and  reproaches,  I  Tim.  v.  19; 
and  to  make  a  competent  and  comfortable  provision  for 
them.  Gal.  vi.  6. 

Q.  27.  What  are  the  duties  mutually  incumbent  upon 
husband  and  wife  ] 

A.  The  most  tender  and  affectionate  love,  on  both  sides, 
Eph.  V.  28,  33;  the  strictest  fidelity  to  the  marriage-bed 
and  covenant,  Matt.  v.  28 ;  and  the  promoting  the  tem- 
poral and  spiritual  welfare  of  each  other,  1  Tim.  v.  8.  1 
Pet.  iii.  7. 

Q,.  28.  What  are  the  duties  of  masters  to  their  servants  ? 

A.  To  be  meek  and  gentle  towards  them,  forbearing 
threatening,  Eph.  vi.  9 ;  to  instruct  them  in  the  principles 
of  religion,  Gen.  xviii.  19;  to  see  to  their  external  observ- 
ance of  the  Sabbath,  Ex.  xx.  10;  and  to  pay  them  punc- 
tually their  wages,  Deut.  xxiv.  15. 

Q,.  29.  What  are  the  duties  of  servants  to  their  masters  1 

A,  To  be  dihgent  and  faithful  in  their  master's  work, 
"not  with  eye-service,  as  men-pleasers,  but — with  good 
will,  doing  service  as  to  the  Lord,  and  not  to  men,"  Eph. 
vi.  6,7;  to  obey  in  all  things  their  masters  according  to 
the  flesh.  Col.  iii.  22 ;  and  to  please  them  well  in  all  things, 
not  answering  again.  Tit.  ii.  9. 

Q,.  30.  Are  masters  and  servants  on  earth,  subject  to  one 
common  Lord  and  Master  in  heaven } 

A.  Yes ;  and  therefore  they  ought  to  behave  towards  one 
another,  as  in  his  sight ;  for  there  is  no  respect  of  persons 
with  him,  Eph.  vi.  9. 

Q..  31.  What  are  the  duties  of  those  who  have  a  larger 
measure  of  gifts  and  graces  conferred  upon  them,  towards 
such  as  have  a  less  share  of  the  same  ] 

A.  To  be  exemplary  in  humility  and  self-denial.  Gen. 
xxxiii.  10,  as  having  nothing  but  what  they  have  received, 
1  Cor.  iv.  7 ;  to  be  communicative  of  what  the  Lord  has 


100  SINS   FORBIDDEN   IN   THE   FIFTH   COMMANDMENT. 

freely  given  them,  Matt.  x.  8 ;  and  improve  their  talents 
for  the  benefit  of  themselves  and  others,  chap.  xxv.  16. 

Q,.  32.  What  are  the  duties  of  such  as  are  weaker  in 
gifts  and  graces,  towards  those  that  are  stronger? 

A.  To  be  followers  of  them  in  so  far  as  they  are  of  Christ, 
1  Cor.  xi.  1 ;  to  be  wilhng  to  learn  from  their  experiences, 
Heb.  vi.  12;  and  to  covet  earnestly  the  best  gifts,  1  Cor. 
xii.  31. 

Q,.  33.  What  is  the  duty  of  the  younger  towards  the  aged? 

A.  To  honour  and  respect  them,  especially  if  the  hoary 
head  be  found  in  the  way  of  righteousness,  Prov.  xvi.  31  : 
"  Thou  shalt  rise  up  before  the  hoary  head,  and  honour  the 
face  of  the  old  man,"  Lev.  xix.  32. 

Q,.  34.  What  are  the  duties  of  equals  to  one  another] 

A.  To  provoke  each  other  unto  love  and  good  works, 
Heb.  X.  24 ;  "  to  be  kindly  affectioned  one  to  another,  in 
honour  preferring  one  another,"  Rom.  xii.  10. 

Q.  35.  What  is  the  fruit  and  consequence  of  the  con- 
scientious performance  of  these  relative  duties ) 

A.  Hereby  outward  peace  and  concord  will  be  better 
maintained  between  man  and  man,  1  Pet.  iii.  10,  11 ;  and 
likewise  the  members  of  Christ's  body  will  be  knit  more 
closely  to  one  another  in  love,  1  John.  iv.  7. 


Quest.  65.  What  is  forbidden  in  the  Jifth  com- 
mandment 7 

Ans.  The  fifth  commandment  forbiddeth  the  neglecting 
of,  or  doing  any  thing  against,  the  honour  and  duty,  which 
belong  to  every  one  in  their  several  places  and  relations. 

Q.  1.  What  is  it  to  neglect  the  honour  and  duty  which 
belong  to  every  one  in  their  several  places  and  relations'? 

A,  It  is  not  only  to  omit  the  performance  of  such  rela- 
tive duties  altogether,  but  even  when  they  are  performed, 
to  do  them  without  any  regard  to  the  command  and 
authority  of  God  enjoining  them,  Isa.  xxix.  1 3. 

Q,.  2.  What  is  it  to  do  any  thing  against  the  honour  and 
duty  which  belong  to  every  one? 

A.  It  is  to  commit  those  sins  which  are  the  very  oppo- 
site of  the  relative  duties  incumbent  on  us,  Rom.  ii.  22. 

Q.  3.  "  What  are  the  sins  of  inferiors  against  their  su- 
periors ?" 

A.  "  Envying  at,  contempt  of,  and  rebellion  against  their 
persons  and  places,  in  their  lawful  counsels,  commands, 
and  corrections."  * 

*  Larger  Catechism,  Quest.  128. 


REASON  ANNEXED   TO   THE  FIFTH  COMMANDMENT.       101 

Q,.  4.  "  What  are  the  sins  of  superiors  1" 

A.  "  —  Commanding  things  unlawful,  or  not  in  the 
power  of  inferiors  to  perform ;  counselling,  encouraging, 
or  favouring  them  in  that  which  is  evil ;"  and  "  dissuading, 
discouraging,  or  discountenancing  them  in  that  which  is 
good — " * 

Q,.  5.  "  What  are  the  sins  of  equals  1" 

A.  " —  Envying  the  gifts,  grieving  at  the  advancement 
or  prosperity  one  of  another,  and  usurping  the  pre-emin- 
ence one  over  another."  f 

Q.  6.  What  punishment  did  the  law  of  Moses  inflict 
upon  children,  for  smiting  or  cursing  their  parents  ] 

A.  Death,  Ex.  xxi,  15:  "He  that  smiteth  his  father,  or 
his  mother,  shall  surely  be  put  to  deaths  And  verse  17: 
"He  that  curseth  his  father,  or  his  mother,  shall  surely  be 
put  to  death.''^ 

Q,.  7.  Why  was  so  severe  a  punishment  inflicted  for 
these  crimes  ] 

A.  Because  either  beating  or  cursing  of  parents  is  a  sin 
directly  opposite  to  the  light  and  law  of  nature,  and  a  preg- 
nant evidence,  not  only  of  the  worst  kind  of  ingratitude, 
but  of  incurable  disobedience ;  and  therefore  the  equity 
of  this  punishment  seems  to  be  approved  by  our  Lord 
under  the  New  Testament,  Matt.  xv.  4. 


Quest.  66.  What  is  the  reason  annexed  to  the  fifth 
commandment  1 

Ans.  The  reason  annexed  to  the  fifth  commandment  is 
a  promise  of  long  life  and  prosperity  (as  far  as  it  shall 
serve  for  God's  glory,  and  their  own  good)  to  all  such  as 
keep  this  commandment. 

Q.  1.  Does  the  [promise]  annexed  to  this  commandment, 
respect  temporal  or  spiritual  good  1 

A.  It  respects  temporal  good,  to  show  that  "  godliness 
is  profitable  unto  all  things,  having  the  promise  of  the  life 
that  now  is,  as  well  as  of  that  which  is  to  come,"  1  Tim. 
iv.  8. 

Q,.  2.  What  is  the  temporal  good  here  promised  ? 

A.  It  is  [long  life ;]  in  these  words,  That  thy  days  may 
be  long  upon  the  land  which  the  Lord  thy  God  giveth  thee. 

Qi.  3.  Is  it  long  life  merely  that  is  promised,  without  any 
thing  else  ? 

A.  No ;  it  is  long  life  [and  prosperity,]  or  the  blessings 

*  Larger  Catechism,  Quest.  130.  t  Ibid.  Q.  132. 

9* 


102        REASON   ANNEXED   TO    THE   FIFTH   COMMANDMENT. 

and  comforts  of  life ;  without  which,  long  life  would  be  a 
grievous  burden,  Rev.  ix.  6. 

Q,.  4.  Has  not  this  promise  a  particular  reference  to  obe- 
dient children  among  the  Jews,  their  living  long  in  the 
land  of  Judea,  which  God  gave  to  them? 

A.  Any  reference  it  had  to  them,  is  not  exclusive  of  a 
reference  or  relation  to  children  that  shall  honour  their 
parents,  in  any  other  part  of  the  earth,  to  the  end  of  the 
world ;  for  so  the  apostle  explains  it,  Eph.  vi.  2,  3 :  "  Hon- 
our thy  father  and  thy  mother — that  it  may  be  well  with 
thee,  and  that  thou  mayest  hve  long  on  the  earth." 

Q,.  5.  What  is  the  difference  beWeen  the  promise  of 
long  life  in  this  commandment,  and  the  promise  of  mercy 
in  the  second  ] 

A.  The  promise  of  showing  mercy,  in  the  second  com- 
mandment, extends  to  all  such  as  love  God,  and  keep  his 
commandments  in  general ;  but  the  promise  of  long  life 
here,  extends  only  to  the  keepers  of  this  commandment 
in  particular. 

Q..  6.  Has  this  promise  always  a  literal  accomplishment ; 
or,  do  godly  and  obedient  chOdren  always  live  long  on 
earth  1 

A.  If  any  of  them  are  removed  by  death,  in  their  younger 
years,  it  is  either  to  take  them  away  from  the  evil  to  come, 
Isa.  Ivii.  1;  or  to  transplant  them,  so  much  sooner,  to  a 
better  country,  that  is,  a  heavenly,  Heb.  xi.  16. 

Q,.  7.  What  are  the  things  which  tend  to  make  a  long 
life  a  happy  and  comfortable  one] 

A.  They  are  these  three,  among  others;  growth  in 
grace  and  holiness,  in  proportion  to  our  advancing  in 
years,  Ps.  xcii.  13,  14;  retaining  the  entire  exercise  of  rea- 
son, and  some  vigour  of  body,  in  old  age,  Deut.  xxxiv.  7; 
and  continuing  useful  to  others,  in  our  generation,  to  the 
end,  .Tosh.  xxiv.  25,  compared  with  ver.  29. 

Q,.  8.  Why  is  the  fifth  commandment  called  the  first 
commandment  with  promise?  Eph.  vi.  2. 

A.  Because  it  is  the  first  commandment  of  the  second 
table,  and  the  only  commandment  in  it,  that  has  an  ex- 
press promise  annexed  to  it. 

Q,.  9.  Why  is  there  a  special  and  express  promise  an- 
nexed to  this  commandment,  when  it  is  so  strongly  en- 
forced by  the  light  of  nature? 

A.  To  show  the  great  regard  that  God  has  to  the  lawful 
authority  of  parents,  Deut.  xxi.  18 — 22;  and  to  engage 
children  to  behave  dutifully  and  obsequiously  towards 
them,  Prov.  iv.  10. 

Q,.  10.  Is  the  promise  of  long  life,  in  this  commandment, 
absolute  or  limited] 

A,  It  is  limited,  and  that  in  the  most  comfortable  man- 
ner. 


DUTIES   REQUIRED   IN    THE    SIXTH   COMMANDMENT.         103 

Q,.  11.  What  is  the  comfortable  limitation  1 

A.  Long  life,  with  prosperity,  is  promised  [as  far  as  it 
shall  serve  for  God's  glory  and  their  own  good.] 

Q,.  12.  Could  any  wish  for  long  life  and  prosperity  upon 
other  terms  1 

A.  No  child  of  God  will  desire  any  temporal  blessing, 
but  as  it  is  for  God's  glory  and  their  good,  Prov.  xxx.  8. 

Q,.  13.  What  advantage  have  the  godly,  with  respect  to 
temporal  blessings,  above  the  wicked  1 

A.  They  are  warranted  by  promise,  which  the  wicked 
are  not,  to  expect  as  many  temporal  good  things,  as  are 
needful  and  necessary  for  them,  Ps.  xxxiv.  10,  Isa.  xxxiii. 
16:  and  God's  blessing  upon  what  they  enjoy,  however 
small  their  portion  of  temporal  comforts  may  be,  Ps. 
xxxvii.  16:  "Ahttlethat  a  righteous  man  hath,  is  better 
than  the  riches  of  many  wicked." 


Q,UEST.  67.  Which  is  the  sixth  com7na?idment  ? 

Ans.  The  sixth  commandment  is,  Thou  shalt  not  kill. 

Quest.  68.  What  is  required  in  the  sixth  command- 
ment 1 

Ans.  The  sixth  commandment  requireth  all  lawful  en- 
deavours to  preserve  our  own  life,  and  the  life  of  others. 

Q.  I .  What  does  this  commandment  chiefly  respect  ? 

A.  The  [/7/e]  of  man,  which  is  the  nearest  and  most 
valuable  of  all  his  temporal  concerns,  Job  ii.  4 :  Skin  for 
skin  ;  yea,  all  that  a  man  hath  will  he  give  for  his  life. 

Q,.  2.  What  makes  the  life  of  man  valuable  ] 

A.  His  being  made  in  the  image  of  God,  Gen.  ix.  6. 

Q,.  3.  What  does  this  commandment  require  with  refer- 
ence to  man's  life  1 

A.  [All  lawflil  endeavours  to  preserve]  it,  in  ourselves 
and  others. 

Q.  4.  What  lawful  endeavours  should  we  use  for  the 
preservation  of  [our  own]  life  ] 

A.  The  "  just  defence  thereof  against  violence ; — a  sober 
use  of  meat,  drink,  physic,  sleep,  labour,  and  recreation."* 

Q,.  5.  By  what  means  should  we  endeavour  to  preserve 
[the  life  of  others  1] 

A.  "  By  resisting  all  thoughts  and  purposes,  subduing 
all  passions  and  avoiding  all  occasions,  temptations,  and 
practices,  which  tend  to  the  unjust  taking  away  the  life 
of  any."t 

*  Larger  Catechism,  Question  135.  t  Ibid 


104        DUTIES   REQUIRED   IN  THE   SIXTH   COMMANDMENT. 

Q,.  6.  Why  are  we  restricted  by  the  answer  to  [lawful 
endeavours  ?] 

A.  To  caution  and  guard  us  against  the  unlawful  means 
which  some  have  used.,  for  the  preservation  of  their  lives. 

(i.  7.  What  are  the  unlawful  means  which  some  have 
used  for  this  end '? 

A.  Denying  the  truth,  1  Tim.  i.  ]  9,  20,  and  lying,  Gen. 
xii.  12,  13. 

Q..  8.  What  will  be  the  consequence  of  denying  the 
truth,  for  preserving  of  natural  life  ? 

A.  The  losing  of  a  better  life  than  that  which  we  thus 
intend  to  preserve,  Matt.  xvi.  25,  26. 

Q.  9.  May  not  a  lie  be  told  at  a  time,  for  preserving  life, 
especially  if  its  preservation  be  for  the  public  good  ] 

A.  At  no  time,  and  on  no  occasion  whatever,  are  we  to 
do  evil  that  good  may  come,  Rom.  iii.  8. 

Q,.  1 0.  Are  we  restricted,  b)'-  this  commandment,  to  the 
preservation  of  bodily  life  only  ] 

A.  No ;  we  are  also  required  to  consult  the  welfare  of 
our  own  souls,  and  the  souls  of  others. 

Q.  11.  What  is  required  of  us  for  the  welfare  of  our  own 
souls  1 

A.  A  careful  avoiding  of  all  sin,  Prov.  xi.  19 ;  and  a  dili- 
gent use  of  all  the  means  of  grace,  1  Pet.  ii.  2. 

Q,.  12.  What  is  required  of  us  for  promoting  the  welfare 
of  the  souls  of  others'? 

A.  That  we  be  communicative  of  our  knowledge  and 
experiences  to  them  as  occasion  offers,  Ps.  Ixvi.  16;  that 
we  pray  for  them,  James  v.  1 6 ;  and  that  we  set  an  ex- 
ample of  holy  walking  before  them.  Matt.  v.  16. 

Q,.  13.  What  are  those  Christian  virtues  or  graces  which 
this  commandment  requires,  in  order  to  the  preservation 
of  life? 

A.  It  requires  for  this  end,  "love,  compassion,  meek- 
ness, gentleness,  kindness — and  comforting,  and  succour- 
ing the  distressed."  * 

Q.  14.  Why  should  we  bear  a  love  to  mankind  in  gen- 
eral? 

A.  Because  they  are  partakers  of  the  same  nature,  and 
possessed  of  the  same  rational  faculties  with  us,  Acts  xvii. 
26,  28. 

Q,.  1 5.  How  does  love  contribute  to  the  preservation  of 
life? 

A.  It  covers  all  those  infirmities,  and  buries  all  those 
quarrels  which  tend  to  raise  strife  and  variance  among 
men,  Prov.  x.  12. 

Q,.  16.  What  influence  has  compassion,  upon  the  duty 
here  required  ? 

*  Larger  Catechism,  Q.  135. 


i 


SINS  FORBIDDEN   IN  THE   SIXTH   COMMANDMENT.  105 

A.  It  affects  us  so  deeply  with  the  calamities  and  mise- 
ries of  our  fellow  creatures,  that  it  inclines  us  to  relieve 
them  according  to  our  ability,  Luke  x.  33,  34. 

Q,.  17.  How  does  meekness  tend  to  preserve  life? 

A.  As  it  governs  our  passions,  Prov.  xiv.  29,  and  pre- 
vents our  being  easily  disturbed  at  the  unkind  and  un- 
mannerly treatment  of  others,  Col.  iii.  13. 

Q..  18.  How  does  gentleness  contribute  to  the  duty  here 
mentioned  ] 

A.  As  it  excites  to  an  affable  and  courteous  behaviour 
towards  all  with  whom  we  are  conversant,  1  Pet.  iii.  8, 
and  disposes  us  to  put  the  most  favourable  construction 
upon  any  of  their  actions  that  may  appear  doubtful,  1  Cor. 
xiii.  5. 

Q,.  19.  What  influence  has  kindness  upon  preserving 
lifef 

A.  As  it  excites  us  to  the  performance  of  all  good  offices 
in  our  power,  both  to  the  souls  and  bodies  of  men,  Rom. 
xii.  10,  12. 

Q,.  20.  What  should  engage  us  to  comfort  and  succour 
the  distressed  1 

A.  A  desire  to  honour  the  Lord  with  our  substance, 
Prov.  iii.  9 ;  and  to  lend  to  him,  who  will  surely  pay  us 
again,  chap.  xix.  17. 


Quest.  69.  What  is  forbidden  in  the  sixth  com- 
mandment 1 

Ans.  The  sixth  commandment  forbiddeth  the  taking 
away  of  our  own  life  or  the  life  of  our  neighbour  unjustly, 
and  whatsoever  tendeth  thereunto. 

Q,.  1.  Does  this  precept  [thou  shalt  not  kill]  prohibit  the 
killing  of  beasts  1 

A.  No :  God  made  a  grant  of  them  to  man  for  food,  and 
other  uses,  Gen.  ix.  3,  and  iii.  21:  nevertheless,  the  exer- 
cising cruelty  upon  beasts  (as  Balaam  did.  Num.  xxii.  29,) 
is  very  unbecoming  all  sober  men ;  for  a  righteous  man 
regardeth  the  life  of  his  beast,  Prov.  xii.  10. 

Q,.  2.  Were  not  the  Jews  prohibited  to  seethe  a  kid  in 
his  mother's  milk,  Deut.  xiv.  21,  and  to  kill  the  dam  when 
they  took  the  young  7  chap.  xxii.  6,  7. 

A.  As  the  doing  either  of  these  was  an  evidence  of  the 
savage  disposition  and  temper  of  some  men ;  so  the  reason 
of  the  prohibition,  was  to  curb  and  restrain  all  cruelty  to 
the  brute  creatures,  in  order  to  prevent  any  inlet  to  the 


106  OP  THE   SINS   FORBIDDEN 

horrid  sin  of  murder,  or  the  barbarous  usage  of  one  an- 
other. 

Q,,  3.  What  are  the  general  sins  here  forbidden  1 

A.  [The  taking  away  of  our  own  life,  or  the  Hfe  of  our 
neighbour  unjustly,]  or  whatever  has  a  tendency  to  either 
of  the  two. 

Q.  4.  Is  it  lawful,  in  any  case,  to  take  away  [our  own 
life  ?] 

A.  No:  it  is  absolutely  unlawful,  in  any  case  whatever, 
to  desert  our  station,  or  leave  the  world,  without  the  per- 
mission and  allowance  of  the  sovereign  Lord  of  our  life, 
Job  xiv.  14. 

Q,.  5.  Is  there  any  instance  in  scripture  of  a  good  man 
being  suffered  to  lay  violent  hands  on  himself? 

A.  No :  any  instances  the  scripture  gives  of  self-murder, 
are  in  men  of  the  most  infamous  character ;  such  as  Saul, 
Ahithophel,  Judas,  and  others  of  the  like  stamp. 

Q,.  6.  Was  not  Samson  (who  was  a  good  man,  Heb.  xi. 
32,)  guilty  of  this  heinous  crime]  Judges  xvi.  30. 

A.  When  Samson  pulled  down  the  house  upon  himself, 
and  upon  all  the  lords  of  the  Philistines,  with  about  three 
thousand  men  and  women  that  were  in  it,  he  did  not  in- 
tend his  own  death  any  farther  than  as  an  inevitable  con- 
sequence of  destroying  so  many  of  the  church's  enemies, 
to  which  he  was  called  and  strengthened  in  an  extraor- 
dinary manner  by  God,  as  the  Lord  of  life  and  death, 
whom  he  also  supplicated  for  this  extraordinary  strength, 
Judges  xvi.  28 :  and  herein  he  was  an  eminent  type  of 
Christ,  "  who,  through  death,  destroyed  him  that  had  the 
power  of  death,  that  is,  the  devil,"  Heb.  ii.  14. 

Q,.  7.  What  are  the  aggravations  of  the  crime  of  self- 
murder  1 

A.  It  is  directly  opposed  to  the  natural  principle  of  self- 
preservation  implanted  in  us,  Job  ii.  4 ;  it  argues  the  high- 
est impatience,  and  rooted  discontent  with  our  lot  in  the 
present  world,  ver.  19:  it  is  an  impious  invasion  of  the 
prerogative  of  God,  as  the  sole  author  and  disposer  of  life, 
1  Sam.  ii,  6 ;  and  a  most  daring  and  presumptuous  rush- 
ing upon  death,  and  an  awful  eternity,  chap.  xxxi.  4,  5. 

Q..  8.  What  is  meant  in  the  answer,  by  taking  away 
[the  life  of  our  neighbour  unjustly  ?] 

A.  The  taking  it  away  in  any  event,  "except  in  case  of 
public  justice,  lawful  war,  or  necessary  defence."* 

Q..  9.  What  is  it  to  take  away  life  in  case  of  public 
justice  T 

A.  It  is  to  inflict  capital  punishment  upon  notorious 
criminals,  by  a  lawful  magistrate,  who  is  ordained  of  God 
for  that  purpose,  Rom.  xiii.  2,  4. 

*  Larger  Catechism,  Quest.  136. 


IN  THE    SIXTH   COMMANDMENT.  107 

Q,.  10.  What  warrant  has  the  civil  magistrate  to  take 
away  the  life  of  a  wilful  murderer'? 

A.  The  express  command  of  God,  Gen.  ix.  6 :  "  Whoso 
sheddeth  man's  blood,  by  man  shall  his  bibod  be  shed." 

Q,.  11.  Is  it  lawful  to  wage  war  under  the  New  Testa- 
ment ? 

A.  Yes :  as  appears  from  John  the  Baptist's  prescrib- 
ing rules  for  a  military  life,  Luke  iii.  14 ;  and  Christ's  com- 
mending the  faith  of  the  centurion,  and  finding  no  fault 
with  his  office.  Matt.  viii.  10. 

(i.  12.  What  makes  war  lawful,  and  the  shedding  of 
blood  in  it  warrantable  ] 

A.  When  it  is  undertaken  in  defence  of  civil  or  religious 
liberties,  after  all  due  means  have  been  rejected,  for  ob- 
taining redress  of  the  unjust  invasions  made  upon  them, 
Judges  xi.  12 — 34. 

Q,.  13.  When  is  the  killing  of  another  to  be  sustained, 
as  done  in  necessary  defence  ? 

A.  When  there  is  no  way  of  flying  from  the  aggressor, 
(which  is  rather  to  be  chosen,  if  it  can  be  done  with  safe- 
ty,) but  we  must  either  lose  our  own  life,  or  take  away 
his,  Ex.  xxn.  2. 

Q,.  14.  What  if  one  kill  another  at  unawares,  or  un- 
willingly ? 

A.  If  it  is  not  through  any  culpable  neglect,  or  careless 
oversight,  it  is  not  reputed  murder,  either  by  the  law  of 
God  or  man,  and  therefore  cities  of  refuge  were  of  old  ap- 
pointed for  such.  Josh.  xx.  9. 

Q,.  15.  How  are  men  lavish  and  prodigal  of  their  lives 
on  points  of  honour  1 

A.  By  duelling. 

a  16.  What  is  a  duel? 

A.  It  is  a  combat  or  fight  between  two  private  persons, 
upon  a  challenge  given  and  accepted ;  in  which  each  party 
aims  at  the  life  or  maiming  of  the  other. 

Q.  17.  In  what  lies  the  sinfulness  of  such  a  practice  ? 

A.  It  flows  from  passion,  pride,  and  insatiable  revenge, 
as  the  springs  of  it ;  and  is  a  bold  invasion  of  God's  right 
of  vengeance,  together  with  a  desperate  contempt  of 
death,  iud^ment,  and  eternity,  Rom.  xii.  19. 

a  18.  Did  not  David  fight  a  duel  with  Goliath! 

A.  No ;  he  fought  by  a  peculiar  divine  impulse,  under 
the  sanction  of  lawful  authority,  for  the  public  good,  and 
not  from  any  private  or  personal  revenge,  1  Sam.  xvii. 
37—53. 

Q,.  19.  Who  was  the  first  murderer  of  souls'? 

A.  The  devil,  who  is  therefore  called  a  murderer  from 
the  beginning,  John  viii.  44. 

Q,.  20.  Who  was  the  first  murderer  of  the  body'? 

A.  Cain,  who  slew  his  brother,  Gen.  iv.  8. 


108  OP  THE   SINS   FORBIDDEN 

Q.  21.  Wherefore  did  he  slay  himi 

A.  Because  his  own  works  were  evil,  and  his  brother's 
righteous,  1  John  iii.  12. 

Q,.  22.  Why  was  he  not  put  to  death  ? 

A.  Because  God  set  a  peculiar  mark  of  his  displeasure 
upon  him.  Gen.  iv.  15,  (worse,  in  some  sort,  than  natural 
death,)  by  protracting  his  miserable  life,  to  be  a  fugitive, 
and  a  vagabond  in  the  earth,  and  a  visible  monument  of 
an  intolerable  load  of  guilt,  and  hopeless  despair,  ver. 
11,  12. 

Q,.  23.  What  is  the  dismal  effect  of  this  sin  upon  mur- 
derers themselves,  even  though  they  escape  capital  pun- 
ishment from  men  7 

A.  God  frequently  gives  them  up  to  the  terror  of  a 
euilty  conscience,  which  is  their  continual  tormentor, 
Gen.  iv.  13,  14. 

Q,.  24.  How  has  God  testified  his  displeasure  against 
this  sin  ] 

A.  Ordinarily,  by  shortening  the  lives  of  murderers,  Ps. 
Iv.  23 :  Bloody  and  deceitful  men  shall  not  live  out  half 
their  days :  and  sometimes  by  transmitting  temporal 
judgments  to  their  posterity;  as  Saul's  murder  of  the  Gibe- 
onites  was  punished  in  the  death  of  seven  of  his  sons,  2 
Sam.  xxi.  6,  8,  9. 

Q,.  25.  How  may  murder  be  aggravated  ] 

A.  If  committed  under  pretence  of  religion,  as  Jezebel 
murdered  Naboth,  1  Kings  xxi.  9,  10;  and  as  the  Papists 
perpetrate  their  massacres ;  or,  if  done  under  the  disguise 
and  mask  of  friendship,  as  Joab  killed  Amasa,  2  Sam.  xx. 
9,  10  ;  or,  which  is  unspeakably  worse,  as  Judas  betrayed 
our  Lord,  Matt.  xxvi.  48,  49. 

Q,.  26.  Does  this  command  forbid  only  the  taking  away 
of  our  own  life,  and  the  life  of  our  neighbour  unjustly  ] 

A.  It  forbids  also  [whatsoever  tends  thereto.] 

Q.  27.  What  are  those  things  which  tend  to  the  taking 
away  of  our  own  life? 

A.  "  Neglecting  or  withdrawing  the  lawful  and  neces- 
sary means  of  preserving  it ; — all  excessive  passions,  dis- 
tracting cares,  and  immoderate  use  of  meat,  drink,  labour, 
and  recreation."  * 

Q,.  28.  How  may  we  be  guilty  before  God,  of  taking 
away  the  life  of  our  neighbour,  though  we  do  not  actually 
imbrue  our  hands  in  his  blood  ] 

A.  We  may  be  guilty  this  way  in  our  hearts,  with  our 
tongues,  and  by  our  actions. 

Q.  29.  How  may  we  be  guilty  of  murder  in  our  hearts'? 

A.  By  harbouring  "  sinful  anger,  hatred,  envy,  and  a 
desire  of  revenge."! 

*  Larger  Catechism,  Quest.  136,  with  the  scriptures  quoted,      t  Ibid 


IN  THE   SIXTH   COMMANDMENT.  109 

Q,.  30.  May  there  be  anger  which  is  not  sinful  1 

A.  Yes :  when  there  is  a  detestation  of  the  sin,  and  yet 
no  dislilce  of  the  person ;  in  which  sense  the  apostle  says, 
•'  Be  ye  angry  and  sin  not,"  Eph.  iv.  26. 

Q,.  31.  What  is  the  hazard  of  sinful  anger  1 

A.  "  Whosoever  is  angry  with  his  brother,  without  a 
cause,  shall  be  in  danger  of  the  judgment,"  Matt.  v.  22. 

Q,.  32.  What  is  it  to  be  in  danger  of  the  judgment] 

A.  It  is  to  be  in  danger  of  eternal  punishment  in  the 
other  world,  for  the  breach  of  this  commandment,  if  rich 
and  sovereign  grace  prevent  it  not,  Prov.  xix.  19. 

Q,.  33.  How  does  hatred  tend  to  take  away  the  life  of 
our  neighbour  ] 

A.  It  "has  such  a  tendency  to  it,  that  whosoever  hateth 
his  brother  is  accounted  a  murderer,  1  John  iii.  15. 

Q.  34.  What  tendency  has  envy  to  the  taking  away  of 
life? 

A.  As  it  is  grieved  at  the  good  of  another,  or  takes  a 
secret  pleasure  in  his  death,  Prov.  xxvii.  4. 

Q,.  35.  How  does  desire  of  revenge  tend  to  take  away 
life] 

A.  As  it  is  accompanied  with  an  inward  habitual  im- 
precation of  some  visible  or  remarkable  judgment  upon 
the  person  who  is  the  object  of  it,  quite  contrary  to  the 
command  of  God,  Rom.  xii.  19:  "Avenge  not  yourselves; 
— for  it  is  written,  Vengeance  is  mine ;  I  will  repay,  saith 
the  Lord." 

Q,.  36.  How  may  we  be  guilty  of  what  tends  to  take 
away  the  life  of  our  neighbour  with  our  tongues  1 

A.  By  bitter  and  provoking  words,  Prov.  xii.  18 ;  or 
threatening,  reviling  and  deriding  speeches.  Matt.  v.  22. 

Q,.  37.  How  may  we  be  guilty,  this  way,  by  our  actions? 

A.  By  oppression,  Ezek.  xviii.  18;  quarrelling.  Gal.  v. 
15;  striking  or  wounding.  Num.  xxxv.  21,  and  the  Hke. 

Q,.  38.  What  may  we  learn  from  this  commandment  ] 

A.  That  however  innocent  we  may  be  of  the  actual 
blood-shedding  of  others,  yet  we  are  still  chargeable  with 
the  worst  kind  of  murder,  even  that  of  our  own  souls, 
while  we  will  not  come  to  Christ,  that  we  might  have  life, 
John  V.  40,  he  being  the  only  living  and  true  way,  chap. 
XIV.  6 ;  and  "  no  other  name  under  heaven  given  among 
men  whereby  we  must  be  saved,"  Acts  iv.  12. 


Quest.  70.   What  is  the  seventh  commandment  ? 

Ans.  The  seventh  commandment  is,   Thou  shalt  not 
commit  adultery. 
Part  II.— 10 


no  OF  THE   DUTIES   REQUIRED 


Quest.  71.  What  is  required  in  the  seventh  com- 
mandment  1 

Ans.  The  seventh  commandment  requireth  the  pre- 
servation of  our  own  and  our  neighbour's  chastity,  in 
heart,  speech,  and  behaviour. 

a.  1.  What  is  [chastity?] 

A.  It  is  an  abhorrence  of  all  iincleanness,  whether  in 
the  body,  or  in  the  mind  and  affections,  Job  xxxi.  1. 

Q,.  2.  What  does  this  connnandment  require  with  refer- 
ence to  such  chastity  ? 

A.  [The  preservation]  of  it,  both  in  ourselves,  and  in 
our  neighbours. 

Q,.  3.  What  is  the  best  means  for  preserving  our  own 
and  our  neighbour's  chastity  7 

A.  The  cherishing  in  our  minds  and  consciences  a  con- 
tinual regard,  reverence,  and  awe  of  the  divine  Majesty, 
and  a  fear  of  displeasing  him,  Prov.  v.  20,  21. 

Q,.  4.  What  influence  will  this  have  upon  the  preserva- 
tion of  chastity  \ 

A.  It  will  make  us  boldly  resist  all  assaults  or  attacks 
that  may  be  made  upon  it ;  as  in  the  instance  of  Joseph, 
when  solicited  by  his  master's  wife  to  lie  with  her,  he  re- 
flised;  and  said — "How  can  I  do  this  great  wickedness, 
and  sin  against  God  ?"  Gen.  xxxix.  7 — 9. 

Q,.  5.  Wherein  are  we  to  preserve  [our  own  and  our 
neighbour's  chastity  \\ 

A.  [In  heart,  speech,  and  behaviour.] 

Qi.  6.  How  ought  we  [in  heart]  to  preserve  our  own 
chastity  ] 

A.  By  resisting  the  very  first  emotions  of  lust  in  the 
soul,  Prov.  iv.  23 ;  by  repelling  all  wanton  imaginations, 
Matt.  V.  28 ;  and  by  essaying  both  these  in  the  way  of 
praying  to  God  that  he  would  turn  away  our  hearts  and 
eyes  from  beholding  vanity,  Ps.  cxix.  37. 

Q.  7.  How  ought  we  to  preserve  our  [neighbour's  chas- 
tity] in  our  hearts  ] 

A.  Not  only  by  ardently  desiring  the  preservation  of 
it,  but  by  loving  one  another  with  a  pure  heart  fervently, 
1  Pet.  i.  22. 

Q,.  8.  How  ought  we  to  preserve  our  own  and  our  neigh- 
bour's chastity  in  our  [speech  J] 

A.  By  "  letting  no  corrupt  communication  proceed  out 
of  our  mouth,  but  that  which  is  good,  to  the  use  of  edify- 
ing, that  it  may  minister  grace  unto  the  hearers,"  Eph. 
iv^  29. 

Q.  9.  How  should  we  do  this  in  our  [behaviour'?] 


IN  THE   SEVENTH   COMMANDMENT.  Ill 

A.  By  such  a  uniform  modesty  in  our  conduct  and  de- 
portment, as  may  evidence  that  every  one  of  us  possesses 
his  vessel,  (that  is,  his  body,)  in  sanctification  and  honour, 
1  Thess.  iv.  4. 

Q..  10.  Why  should  we  be  so  careful  to  preserve  our 
chastity  ? 

A.  Because  we  should  study  to  have  our  bodies  to  be 
the  temples  of  the  Holy  Ghost,  and  therefore  should  keep 
them  free  from  those  pollutions  which  are  so  provoking  to 
a  holy  God,  1  Cor.  vi.  19. 

Q,.  11.  What  is  the  ordinary  mean  of  divine  appointment 
for  the  preservation  of  chastity  1 

A.  Lawful  wedlock  or  marriage,  1  Cor.  vii.  2 :  "  Never- 
theless, to  avoid  fornication,  let  every  man  have  his  own 
wife,  and  let  every  woman  have  her  own  husband." 

Q.  12.  When  was  marriage  first  instituted] 

A.  Before  the  fall,  in  paradise.  Gen.  ii.  24. 

Q,.  13.  For  what  end  was  it  instituted? 

A.  "  For  the  mutual  help  of  husband  and  wife.  Gen.  ii.  18 ; 
for  the  increase  of  mankind  with  a  legitimate  issue,  and 
of  the  church  with  a  holy  seed,  Mai.  ii.  1 5 ;  and  for  pre- 
venting of  uncleanness,"  1  Cor.  vii.  2.* 

Q,.  14.  What  is  necessary  to  constitute  marriage  7 

A.  The  voluntary  and  mutual  consent  of  both  parties, 
Gen.  xxiv.  58,  67. 

Q,.  15.  Who  may  be  lawfully  married? 

A.  "  All  sorts  of  people,  who  are  able,  with  judgment, 
to  give  their  consent,"  Heb.  xiii.  4 :  "  Marriage  is  honour- 
able in  all."  t 

Q,.  16.  What  is  the  duty  of  Christians  with  reference  to 
marriage  ] 

A.  It  is  to  marry  only  in  the  Lord,  1  Cor.  vii.  39. 

Q,.  17.  What  is  the  native  import  of  marrying  "  only  in 
the  Lord?" 

A.  It  plainly  imports,  that  "  such  as  profess  the  true  re- 
formed religion  should  not  marry  with  infidels.  Papists,  or 
other  idolaters :  neither  should  such  as  are  godly  be  une- 
qually yoked,  by  marrying  with  such  as  are  notoriously 
wicked  in  their  life,  or  maintain  damnable  heresies."  | 

Q,.  18.  What  is  an  incestuous  marriage? 

A.  It  is  that  which  is  within  the  degrees  of  consanguini- 
ty, or  affinity,  forbidden  in  the  word.  Lev.  xviii.  6 — 18. 

Q,,  19.  What  is  the  meaning  of  the  words  consanguinity 
and  affinity  ? 

A.  Consanguinity  is  a  relation  by  blood,  being  between 
persons  descended  from  the  same  family:  Affinity  is  an 
alliance  by  marriage,  between  persons  who  were  not  blood 
relations  before. 

*  Confession,  chap.  xxiv.  $  2.  t  Ibid.  $  3. 

X  Confession  of  Faith,  chap.  xxiv.  $  3,  with  the  scripture  proofs. 


112  OP   THE   SINS   FORBIDDEN 

Q,.  20.  What  is  the  general  rule  for  preventing  incestu- 
ous marriages '? 

A.  "  The  man  may  not  marry  any  of  his  wife's  kindred 
nearer  in  blood  than  lie  may  of  his  own :  nor  the  woman 
of  her  husband's  kindred  nearer  in  blood  than  of  her 
own."  * 

Q,.  21.  Is  it  proper  to  call  marriage  a  holy  state 7 

A.  No ;  because  they  who  are  without  the  visible  church, 
such  as  heathens,  Turks,  and  Jews,  may  marry  as  well  as 
the  professed  members  of  it,  Heb.  xiii.  4. 

Q,.  22.  Was  marriage  instituted  to  signify  the  "  mystical 
union  that  is  between  Christ  and  his  church,"  as  the  Book 
of  Common  Prayer  affirms  J 

A.  No;  because  this  borders  too  near  upon  making 
marriage  a  sacrament,  as  the  Papists  do;  inasmuch  as 
an  outward  visible  sign,  of  divine  institution,  and  a  spirit- 
ual benefit  signified  by  it,  would  make  it  partake  of  the 
nature  of  a  sacrament. 

Q,.  23.  Does  not  the  apostle  make  it  a  significant  sign, 
when  he  says,  "  Husbands,  love  your  wives,  even  as  Christ 
loved  the  church  V  Eph.  v.  25. 

A.  He  exhorts  husbands  to  have  such  a  love  to  their 
wives,  as  may  bear  a  faint  resemblance  in  some  respects, 
to  the  love  of  Christ ;  but  does  not  make  the  one  a  sign 
significant  of  the  other. 

Qi.  24.  Is  not  marriage  called  a  great  mystery  1  ver.  32. 

A.  It  is  not  marriage  that  is  called  a  great  mystery,  but 
the  union  that  is  between  Christ  and  the  members  of'  his 
mystical  body ;  as  will  appear  by  reading  the  whole  verse, 
"  This  is  a  great  mystery;  but  I  speak  concerning  Christ 
and  the  Church.''^ 


Q^UEST.  72.  What  is  forbidden  in  the  seventh  com- 
rnandment  7 

Ans.  The  seventh  commandment  forbiddeth  all  un- 
chaste thoughts,  words,  and  actions. 

Q,.  1.  What  is  forbidden  in  this  commandment  under 
the  name  of  Adultery  ? 

A.  All  sorts  of  unchastity  or  uncleanness,  of  what  kind, 
or  in  what  manner  soever  committed,  Eph.  v.  3. 

Q..  2.  In  what  respects  may  persons  be  guilty  of  unchas- 
tity or  uncleanness  1 

A.  They  may  be  guilty  this  way,  in  their  [thoughts, 
words,  and  actions.] 

*  Confession  of  Faith,  $  4. 


IN  THE  SEVENTH   COMMANDMENT.  113 

Q,.  3.  When  are  persons  chargeable  before  God  with  un- 
chaste [thoughts  1] 

A.  When  lustful  desires  are  entertained  and  gratified  in 
the  mind  ;  and,  as  it  were,  acted  in  the  imagination,  Prov. 
vi.  18,  Matt.  V.  28. 

Q,.  4.  What  are  the  usual  incentives  to  unchaste 
thoughts  ] 

A.  "  Lascivious  songs,  books,  pictures,  dancings,  stage- 
plays,  and  the  like."  * 

Q,.  5.  What  influence  have  stage-plays  upon  fomenting 
unchaste  thoughts  1 

A.  They  are  generally  stuffed  with  such  amorous  adven- 
tures, many  of  them  of  a  most  criminal  nature,  that  they 
have  a  native  tendency  to  debauch  and  defile  the  mind. 
If  no  corrupt  communication  is  to  proceed  out  of  our 
mouth,  according  to  Eph.  iv.  29,  neither  ought  we  to  listen 
to  it  with  our  ears,  as  is  done  by  those  who  attend  the  pro- 
fane diversions  of  the  stage. 

Q,.  6.  What  is  meant  by  unchaste  [words  1] 

A.  All  filthy,  obscene,  or  smutty  discourse ;  than  which, 
nothing  can  be  more  grating  and  disagreeable  to  modest 
ears,  Eph.  v.  4. 

Q.  7.  What  are  the  unchaste  [actions]  that  are  forbidden 
in  this  commandment  1 

A.  Besides  several  others,  that  ought  not  to  be  named 
among  Heathens,  far  less  Christians,  there  are  these  fol- 
lowing :  polygamy,  unjust  divorce,  fornication,  and  adul- 
tery, properly  so  called. 

Q,.  8.  What  is  Polygamy  1 

A.  It  is  the  having  more  wives  or  husbands  than  one  at 
the  same  time,  Mai.  ii.  14. 

€1.  9.  Is  this  a  sin  contrary  to  the  law  of  nature  ] 

A.  Yes ;  for  it  is  contrary  to  the  first  institution  of  mar- 
riage ;  God  having  created  but  one  woman,  as  a  help  meet 
for  man ;  Gen.  ii.  22 — 25,  compared  with  Matt.  xix.  5,  6. 

d.  10.  Is  it  a  sin  prohibited  in  scripture  ] 

A.  Yes;  Lev.  xviii.  18:  "Thou  shalt  not  take  a  wife  to 
her  sister,  to  vex  her — in  her  lifetime." 

Q,.  11.  What  is  the  meaning  oftaking  a  wife  to  her  sister? 

A.  The  meaning  is,  (according  to  the  marginal  reading,) 
Thou  shalt  not  take  one  wife  to  another ;  that  is,  thou 
shalt  not  have  more  wives  than  one  at  a  time. 

Q.  12.  But  may  not  this  be  a  prohibition  of  incest, 
namely,  of  marrying  the  wife's  sister  ? 

A.  No ;  because  it  is  said.  Thou  shalt  not  do  it  in  her 
lifetime  ;  whereas  it  would  be  incestuous  in  a  man  to  mar- 
ry his  sister-in-law,  after  his  wife's  death,  as  well  as  to  do  it 
in  her  lifetime ;  so  that  the  meaning  is.  Thou  shalt  not  take 

*  Larger  Catechism,  Question  139 
10* 


114  OF  THE   SINS   FORBIDDEN 

another  wife  to  her  whom  thou  hast  married,  by  which 
means  they  would  become  sisters. 

d.  1 3.  Who  w^as  the  first  polygamist  we  read  of  in 
scripture  ] 

A.  Lamech,  of  the  posterity  of  Cain,  who  had  two  wives, 
Gen.  iv.  19. 

Q,.  14.  Were  not  several  of  the  godly  likewise  guilty  in 
this  matter,  as  Abraham,  Jacob,  David,  Solomon,  and 
others  ] 

A.  Yes ;  but  though  these  and  other  bad  actions  of  good 
men  are  recorded  in  scripture,  they  are  not  approved  of, 
nor  proposed  for  our  imitation ;  but  rather  set  up  as  bea- 
cons, to  prevent  our  making  shipwreck  on  the  same  rocks. 

Q,.  15.  Has  not  God  even  testified  his  displeasure  at  the 
sin  of  polygamy,  in  the  godly,  though  we  do  not  read  of 
his  reproving  them  for  it  in  express  words  1 

A.  Yes  :  he  has  testified  his  displeasure  in  the  course  of 
his  providence,  by  the  emulations,  quarrels,  and  disturb- 
ances, that  were  thus  occasioned  in  their  families ;  as  in 
the  instances  of  Sarah  and  Hagar,  in  Abraham's  family. 
Gen.  xxi.  10,  11;  of  Leah  and  Rachel,  in  Jacob's,  Gen. 
XXX.  1,  15;  and  of  Hannah  and  Peninnah,  in  Elkanah's 
family,  1  Sam.  i.  6. 

Q,.  16.  Does  not  God  seem  to  approve  of  polygamy,  when 
he  says  to  David,  "  I  gave  thee  thy  master's  wives  into 
thy  bosom  ]"  2  Sam.  xii.  8. 

A.  It  being  the  custom  of  those  times,  for  succeeding 
kings  to  take  possession  of  all  that  belonged  to  their  pre- 
decessors, the  meaning  is,  I  have  made  thee  king,  in  room 
of  Saul,  and  have  given  thee  the  property  of  all  that  ap- 
pertained to  him :  but  we  do  not  read  of  David  taking  any 
of  Saul's  wives  into  his  bed. 

Q,.  17.  What  is  an  unjust  divorce? 

A.  It  is  the  prosecuting  and  obtaining  a  dissolution  of 
marriage,  upon  other  grounds  than  such  as  are  warranted 
in  the  word  of  God,  and  by  right  reason. 

Q,.  18.  What  are  the  grounds  upon  which  a  divorce  may 
be  sued  for,  and  obtained,  according  to  the  word  of  God 
and  right  reason  1 

A.  "Although  the  corruption  of  man  be  such  as  is  apt 
to  study  arguments,  unduly  to  put  asunder  those  whom 
God  hath  joined  together  in  marriage;  yet  nothing  but 
adultery,  or  such  wilful  desertion,  as  can  no  way  be  reme- 
died by  the  church  or  civil  magistrate,  is  cause  sufficient 
of  dissolving  the  bond  of  marriage.  Matt.  xix.  8,  9.  1  Cor. 
vii.  15."* 

Q,.  19.  Did  not  Moses  suffer  the  Israelites  to  put  away 
their  wives,  upon  slighter  grounds  than  that  of  adultery, 
as  may  be  alleged  from  Deut.  xxiv.  1? 

*  Confession  of  Faith,  chap.  xxiv.    $  6. 


IN  THE   SEVENTH   COMMANDMENT.  115 

A.  Moses,  in  the  text  cited,  gives  no  positive  command 
about  divorces  in  such  cases ;  but  only,  in  order  to  re- 
strain the  licentious  freedom  of  the  Israelites,  in  turning 
off  their  wives,  at  their  own  hand,  upon  every  trivial  oc- 
casion, he  enjoins  that  none  put  away  his  wife,  but  upon 
a  legal  process  or  a  bill  of  divorce,  obtained  in  the  ordi- 
nary course  of  law  ;  which  is  the  true  meaning  of  the 
place. 

Q,.  20.  Why  then  does  our  Lord  tell  the  Pharisees,  Matt, 
xix.  8,  "  Moses,  because  of  the  hardness  of  your  hearts, 
suffered  you  to  put  away  your  wives  J" 

A.  The  meaning  is,  Moses,  because  of  the  wicked  and 
malicious  disposition  of  the  Jews,  and  in  order  to  prevent 
a  greater  evil,  namely,  the  ill  usage,  or  even  killing  of  their 
hated  wives,  (if  they  could  not  be  separated  from  them) 
permitted  processes  of  divorce  to  be  legally  commenced. 

Q,.  21.  Why  is  it  added,  "  but  from  the  beginning  it  was 
not  so  r' 

A.  Because,  according  to  the  original  institution  of  mar- 
riage, nothing  could  dissolve  it  but  the  death  of  one  of  the 
parties,  Matt.  xix.  6 :  "  Wherefore  they  are  no  more  twain, 
but  one  flesh.  What,  therefore,  God  hath  joined  together, 
let  no  man  put  asunder." 

Q,.  22.  Is  it  lawful  to  marry  after  a  divorce  is  obtained  1 

A.  "  It  is  lawful  for  the  innocent  party  to  sue  out  a  di- 
vorce ;  and  afl;er  the  divorce,  to  marry  another,  as  if  the 
offending  party  were  dead."  * 

Q,.  23.  Is  the  innocent  party  obliged,  from  Matt.  v.  32, 
to  sue  for  a  divorce "? 

A.  No :  divorces  are  not  enjoined  as  a  precept,  but  al- 
lowed as  a  privilege,  which  the  innocent  party  may  claim, 
or  not,  as  they  please. 

Q,.  24.  What  if  the  adultery  be  on  both  sides  1 

A.  In  that  case  the  right  of  divorce  seems  to  be  taken 
away  from  each  of  them. 

Q,.  25.  What  is  fornication  ? 

A.  It  is  uncleanness  committed  between  a  man  and  a 
woman,  both  of  them  being  unmarried  ;  as  it  would  seem 
Shechem  and  Dinah  were,  when  guilty  this  way,  Gen. 
xxxiv.  2. 

Q,.  26.  Was  this  esteemed  a  sin  among  the  Heathens  1 

A.  No :  they  made  light  of  it,  (as  too  many  professed 
Christians  have  always  done:)  hence  the  synod  of  Jerusa- 
lem enjoined  the  converted  Gentiles  to  abstain  from  for- 
nication. Acts  XV.  29. 

Q,.  27.  In  what  hes  the  evil  of  this  sin? 

A.  It  defiles  the  body,  1  Cor.  vi.  18;  stupefies  the  con- 
science, Hos.  iv.  11;  and  exposes  to  eternal  wrath  and 
damnation,  1  Cor.  vi.  9. 

*  Confession  of  Faith,  chap.  xxiv.  section  5. 


116  OF   THE   DUTIES    REQUIRED 

Q,.  28.  What  is  adultery  properly  so  called  1 

A.  It  is  imcleanness  committed  between  a  man  and  a 
woman,  either  both  or  one  of  them  at  least,  in  a  married 
relation. 

Q..  29.  What  is  it  commonly  called  when  both  the  guilty 
persons  are  married  ] 

A.  It  is  called  double  adultery,  as  was  the  case  between 
David  and  Bathsheba,  2  Sam.  xi.  3,  4. 

Q,.  30.  Whether  are  the  consequences  to  families  worse, 
when  the  man  is  married  and  the  woman  free ;  or  when 
the  woman  is  married  and  the  man  free  ] 

A.  The  consequences  to  families  seem  to  be  worse  when 
the  woman  is  married;  because  a  man's  offspring  is  thus 
corrupted,  and  his  inheritance  is  alienated  to  a  spurious 
issue. 

Q,.  31.  What  are  the  aggravations  of  this  heinous  sin? 

A.  It  is  a  breach  of  the  marriage  oath,  Mai.  ii.  14 ;  an 
involving  of  two  at  once  in  the  same  guilt,  1  Cor.  vi.  16 ; 
and  is  a  crime  committed  after  obtaining  the  remedy 
which  God  has  provided  against  it,  chap.  vii.  2. 

Q.  32.  What  are  the  fatal  effects  of  adultery  in  this  life? 

A.  It  consumes  the  body,  Prov.  v.  11;  wastes  a  man's 
estate,  bringing  him  to  a  piece  of  bread,  chap.  vi.  26 ;  and 
leaves  an  indelible  blot  upon  his  name :  His  reproach  shall 
not  be  wiped  away,  ver.  33. 

a.  33.  What  will  be  the  effect  of  it  in  the  life  to  come  1 

A.  Eternal  wrath  and  damnation,  if  rich  mercy  and 
grace  prevent  it  not,  Eph.  v.  5. 

Gl.  34.  How  does  God  testify  his  abhorrence  of  this  sin  1 

A.  By  declaring  that  he  will  reserve  the  punishment  of 
it,  in  his  own  hand,  to  be  inflicted  in  a  very  peculiar  man- 
ner, upon  such  as  are  guilty  of  it,  Heb.  xiii.  4:  Whore- 
mongers and  adulterers  God  will  judge. 

Q,."35.  What  are  the  usual  incentives  to  this  and  other 
acts  of  uncleanness? 

A.  Drunkenness,  Gen.  xix.  33;  fulness  of  bread,  and 
abundance  of  idleness,  Ezek.  xvi.  49. 

Q,.  36.  What  is  the  evil  of  idleness? 

A.  It  is  a  deliberate  ^vasting  of  precious  time,  to  the 
manifest  detriment  both  of  soul  and  body,  Eccl.  x.  18 ;  and 
is  a  fit  season  for  temptations  to  lust,  Prov.  vii.  7,  8. 

Q,.  37.  In  what  consists  the  evil  of  gluttony? 

A.  It  indisposes  for  all  duty,  both  religious  and  civil, 
Prov.  xxiii.  21;  and  is  making  a  god  of  our  belly,  Phil, 
iii.  19. 

Q,.  38.  What  is  the  evil  of  drunkenness? 

A.  It  deforms  the  image  of  God  in  the  soul,  by  divesting 
a  man  of  the  right  use  of  his  reason  ;  and  leaves  him  de- 
fenceless against  all  temptations,  Prov.  xxiii.  29,  30. 


IN  THE  EIGHTH  COMMANDMENT.  117 

Q,.  39.  What  are  the  proper  remedies  against  lust,  and 
all  the  incentives  to  it ) 

A.  A  serious  reflection  upon  the  all-seeing  eye  of  an  in- 
finitely holy  God,  Gen.  xxxix.  9;  walking  in  the  Spirit, 
which  will  preserve  us  from  fulfilling  the  lusts  of  the  flesh, 
Gal.  V.  IG;  keeping  a  strict  watch  over  our  hearts,  Prov. 
iv.  23 ;  studying  to  shun  all  occasions  of  this  sin  by  the 
external  senses,  Job  xxxi.  1;  and  fervent  prayer  to  God  to 
be  kept  from  it,  and  all  temptations  to  it,  Ps.  cxix.  37. 


Quest.  73.   Which  is  the  eighth  comrtiandment  7 
Ans.  The  eighth  commandment    is     Thou  shalt  not 
steal. 

Quest.  74.  What  is  required  i?i  the  eighth  com- 
mandment ? 

Ans.  The  eighth  commandment  requireth  the  lavvfid 
procuring  and  furthering  the  wealth  and  outward  estate 
of  ourselves  and  others. 

Gt.  1.  What  is  the  subject  matter  of  this  commandment  1 

A.  [The  wealth  and  outward  estate  of  ourselves  and 
others.] 

Q,.  2.  What  does  it  require  with  reference  to  these  ] 

A.  [The  procuring  and  furthering]  of  them. 

Q,.  3.  In  what  manner  does  it  enjoin  us  to  procure  and 
further  them  ] 

A.  Only  in  a  [lawful]  manner ;  for  it  requires  the  lawful 
procuring  and  furthering  of  them. 

Q,.  4.  Whose  wealth  is  it  we  should  procure  and  further"? 

A.  Our  own  wealth,  and  that  of  others. 

Q.  5.  By  what  lawful  means  should  we  procure  and 
further  our  axon  wealth  1 

A.  By  labour  and  industry  in  some  honest  calling,  Eph. 
iv.  28. 

Q..  6.  What  is  included  in  the  labour  and  industry  we 
should  exercise  in  our  respective  stations  and  callings  1 

A.  Frugality  in  managing  the  aflfairs  of  our  calling,  and 
a  moderate  endeavour  to  recover  our  own  when  wrong- 
fully detained  from  us. 

Q,.  7.  What  is  to  be  understood  by  frugality  in  man- 
aging the  affairs  of  our  calling? 

A.  Prudence  and  moderation  in  our  expenses,  so  as 
to  be  sure  always  to  spend  within  our  incomes,  Prov. 
xxxi.  16. 


118  OF  THE  DUTIES  REQUIRED 

Q,.  8.  Is  it  warrantable  to  go  to  law,  for  recovering  our 
own,  when  wrongfully  detained! 

A.  Yes,  surely;  provided  other  means  have  been  pre- 
viously tried  without  success. 

Q,.  9.  How  do  you  prove  that  it  is  warrantable  for  Chris- 
tians to  go  to  law  with  one  another,  when  urged  by  ne- 
cessity] 

A.  From  the  lawfulness  of  magistracy,  which  is  the  or- 
dinance of  God,  Rom,  xiii.  2,  for  the  punishment  of  evil 
doers,  and  for  the  praise  of  them  that  do  well,  1  Pet.  ii.  14. 

d.  10.  Does  not  our  Lord  find  fault  with  this  method, 
when  he  says,  "  If  any  man  will  sue  thee  at  the  law,  and 
take  away  thy  coat,  let  him  have  thy  cloak  also  ]"  Matt. 
V.  40. 

A.  The  meaning  is,  that  we  should  rather  part  with  a 
little  of  our  right,  than  run  ourselves  into  unnecessary 
charges  at  law,  perhaps  vastly  beyond  the  value  of  what 
we  are  seeking  to  regain;  and  thus  discover  a  conten- 
tious and  quarrelsome  spirit,  unbecoming  Christianity. 

Q,.  11.  Does  not  the  apostle  also  blame  Christians  for 
this  practice,  when  he  says,  "  Ye  go  to  law  one  with  an- 
other ;  why  do  ye  not  rather  take  wrong  ]"  1  Cor.  vi.  7. 

A.  The  apostle  is  there  speaking  of  bringing  pleas  un- 
necessarily before  Heathen  magistrates  ;  and  his  meaning 
is,  that  Christians  should  make  up  differences  among  them- 
selves, by  submitting  to  arbitration ;  or  even  by  suffering 
some  wrong,  rather  than  by  vexatious  law-suits,  (espe- 
cially about  lesser  matters)  thus  bringing  a  scandal  upon 
the  religion  which  they  profess. 

Gl.  12.  How  is  the  necessity  of  labouring  in  an  honest 
calling  enforced  in  scripture  ? 

A.  From  the  necessity  of  eating :  the  apostle  argues 
from  the  natural  necessity  of  the  one,  to  the  moral  neces- 
sity of  the  other,  2  Thess.  iii.  10:  "This  we  commanded 
you,  that  if  any  would  not  work,  neither  should  he  eat." 

Q,.  13.  Can  we  procure  and  further  our  wealth  and  out- 
ward estate,  merely  by  our  own  labour  and  industry? 

A.  Our  own  industry  is  necessary;  but  without  the 
Lord's  blessing  upon  it,  it  will  not  be  successful ;  for  it  is 
the  blessing  of  the  Lord  that  maketh  rich,  Prov.  x.  22. 

Q.  14.  What  ends  should  we  propose  to  ourselves,  in 
endeavouring  to  further,  or  increase,  our  own  outward 
estate  ? 

A.  That  we  may  honour  tlie  Lord,  with  our  substance, 
Prov.  iii.  9;  live  comfortabl)'- ourselves,  Eccl.  v.  19;  and 
be  useful  to  others,  Eph.  iv.  28. 

Q,.  15.  By  what  means  should  we  procure  and  further 
the  wealth  and  outward  estate  of  others? 

A.  By  exercising  justice  and  righteousness  towards  all, 


*  IN  THE   EIGHTH  COMMANDMENT.  119 

Ps.  XV.  2 ;  and  by  relieving  the  wants  and  necessities  of 
those  who  stand  in  need  of  our  charity,  1  John  iii.  17. 

Q.  16.  What  is  the  rule  and  standard  of  that  justice  and 
righteousness  we  should  exercise  towards  all  men  ] 

A.  That  we  so  deal  with  others,  as  we  would  have  them 
deal  with  us,  if  we  were  in  their  place  or  condition ;  or, 
that  we  should  never  do  that  to  another,  which,  if  we  were 
in  the  other's  place  or  circumstances,  we  would  reckon  to 
be  unjust,  Matt.  vii.  12. 

Q,.  17.  In  what  cases  is  this  rule  to  be  particularly  ap- 
plied, according  to  the  scope  of  this  commandment  1 

A.  In  all  contracts,  or  matters  of  traffic  and  commerce 
between  man  and  man ;  and  likewise  in  making  satisfac- 
tion for  injuries. 

Q.  18.  How  is  it  to  be  applied  in  contracts,  or  matters 
of  traffic  between  man  and  man  1 

A.  It  is  to  be  applied  thus:  that  in  buying  and  selling, 
there  be  always  a  just  proportion  between  the  price  and 
the  thing  sold ;  or,  that  the  sale  be  according  to  the  worth 
or  value  of  the  goods,  without  taking  the  advantage  of 
ignorance  or  poverty  on  either  side,  Gen.  xxiii.  15,  16. 

Q,.  19.  How  may  the  worth  and  value  of  goods  be 
known] 

A.  By  this  general  maxim,  That  every  thing  is  worth 
as  much  as  it  may  be  currently  sold  for. 

Q,.  20.  May  not  the  price  of  the  same  commodity  vary 
and  change  at  different  times  ] 

A.  Yes  ;  according  to  the  plenty  or  scarcity  of  the  com- 
modity at  the  time  of  sale. 

Gl.  21.  What  satisfaction  should  be  made  to  others,  for 
taking  or  detaining  what  belongs  to  them,  or  in  any  man- 
ner defrauding  them  J 

A.  No  other  satisfaction  is  agreeable  to  God's  will  of 
precept,  or  will  gain  the  approbation  of  men,  but  restitu- 
tion, if  the  injuring  party  is  ever  capable  to  make  it.  Lev. 
vi,  2 — 6.  1  Sam.  xii.  3. 

Q,.  22.  What  if  the  person  to  whom  the  restitution  should 
be  made,  or  his  nearest  of  kin,  cannot  be  found  1 

A.  In  that  case,  what  has  been  unjustly  detained  ought 
to  be  given  to  the  poor,  or  some  pious  use.  Num.  v.  8. 

Q,.  23.  Is  relieving  the  necessities  of  the  poor  a  duty 
required  in  this  commandment  1 

A.  Yes ;  because  it  is  a  furthering  the  outward  estate 
of  our  neighbour  who  is  in  want. 

Q.  24.  Why  should  we  relieve  the  necessities  of  the 
poor  ] 

A.  Because,  "  He  that  hath  pity  upon  the  poor,  lendeth 
to  the  Lord ;  and  that  which  he  hath  given,  will  he  pay 
him  again,"  Prov.  xix.  17. 

Q,.  25.  Who  are  the  proper  objects  of  charity  I 


120  OP   THE    SINS    FORBIDDEN 

A.  All  who  are  in  real  poverty  and  want,  and  are  not 
able  to  work ;  especially  those  who  are  of  the  household 
of  faith,  Gal.  vi.  10. 

Q,.  26.  How  should  our  acts  of  charity  be  managed  1 

A.  They  should  be  conducted  with  prudence,  namely, 
as  our  own  circumstances  will  permit,  and  the  necessity 
of  the  object  requires,  1  John  iii.  17. 

Q,.  27.  When  should  we  perform  acts  of  charity? 

A.  Presently,  if  the  necessities  of  those  whom  we  are 
bound  to  reheve,  call  for  present  assistance,  Prov.  iii.  28. 

Q,.  28.  What  should  we  shun  or  avoid,  in  our  acts  of 
charity  1 

A.  All  ostentation,  or  a  desire  to  be  seen  of  men,  and 
commended  by  them.  Matt.  vi.  2 — 5. 


Quest.  75.  What  is  forbidden  in  the  eighth  com- 
mandment ? 

Ans.  The  eighth  commandment  forbiddeth  whatsoever 
doth  or  may  unjustly  hinder  our  own  or  our  neighbour's 
wealth  or  outward  estate. 

Q,.  1.  What  does  the  forbidding  of  Theft  necessarily 
suppose  1 

A.  That  there  are  distinct  rights  and  properties  among 
men,which  cannot  be  justly  invaded  or  encroached  upon, 
Lev.  vi.  4, 

Q,.  2.  What  would  be  the  necessary  consequences  of  a 
community  of  goods  among  men? 

A.  It  would  "destroy  traffic  and  commerce;  abolish  all 
acts  of  charity ;  encourage  sloth  and  idleness ;  and  if  there 
were  no  right  and  property  there  could  be  no  encroachment 
upon  it  by  theft  or  stealing. 

Q,.  3.  From  whom  are  we  forbidden  to  steal? 

A.  Both  from  ourselves  and  others. 

Q.  4.  How  may  we  be  said  to  steal  from  ourselves  ? 

A.  By  idleness  niggardliness,  and  prodigality. 

Q,.  5.  How  do  we  steal  from  ourselves,  or  impair  our 
own  estates,  by  idleness  ? 

A.  When  we  either  live  without  a  lawful  calling,  Prov. 
xix.  15 ;  or  neglect  it,  if  we  have  any,  chap,  xviii.  9. 

Gt.  6.  How  may  a  person  be  said  to  steal  from  himself 
by  niggardliness  1 

A.  When  he  defrauds  himself  of  the  due  use  and  comfort 
of  that  estate  which  God  has  given  him,  Eccl.  vi.  2. 

Q.  7.  How  do  persons  on  the  other  hand,  steal  from 
themselves,  by  prodigality  ? 


IN  THE   EIGHTH   COMMANDMENT.  121 

A.  By  being  lavish  and  profuse  in  spending  above  their 
income,  Pro  v.  xxiii.  20,  21. 

Q,.  8.  What  is  the  sin  which  is  more  directly  pointed  at 
in  this  commandment  ] 

A.  It  is  stealing  from  others ;  or  laying  hands  upon,  and 
taking  away  unjustly,  that  which  is  the  right  and  property 
of  another. 

Q,.  9.  How  many  ways  may  persons  be  said  to  steal 
from  others,  or  [unjustly  hinder  their  neighbour's  wealth 
or  outward  estate  1] 

A.  Several  ways ;  particularly,  by  theft,  robbery,  reset- 
ting, defrauding,  monopolizing,  and  taking  unlawful  usury. 

a  10.  What  is  theft! 

A.  It  is  the  taking  away  clandestinely,  or  privily  from 
another,  that  which  is  his,  Lev.  xix.  II. 

Q.  11.  How  is  theft  commonly  distinguished  ] 

A.  Into  private  and  public. 

a.  12.  What  is  private  theft  1 

A.  It  is  the  taking  away  less  or  more  of  any  private 
person's  property,  without  their  knowledge  or  consent, 
Obadiah  ver.  5. 

Q,.  13.  Against  whom  is  public  theft  committed"? 

A.  Both  against  the  church  and  commonwealth. 

a.  14.  How  is  public  theft  called,  as  committed  against 
the  church  ] 

A.  Either  Simony  or  sacrilege. 

Q.  15.  What  is  Simony  1 

A.  It  is  the  buying  and  selHng  of  ecclesiastical  places 
and  offices  for  money,  or  other  good  deeds ;  so  called,  from 
the  wicked  practice  of  Simon  Magus,  who  offered  the 
apostles  "  money,  saying.  Give  me  also  this  power,  that 
on  whomsoever  I  lay  hands,  he  may  receive  the  Holy 
Ghost,"  Acts  viii.  18,  19. 

Q,.  ]  6.  What  is  sacrilege  1 

A.  It  is  the  taking  away  or  alienating  of  any  thing  which 
has  been  dedicated  to  a  sacred  use,  Prov.  xx.  25,  Mai.  iii.  8. 

Q,.  17.  Why  are  these  called  public  theft,  when,  for  the 
most  part,  they  are  privately  committed  ] 

A.  Because  they  very  much  affect  the  public  interest 
and  welfare  of  the  church ;  nothing  having  a  greater  ten- 
dency to  her  ruin,  than  Simoniacal  compacts  and  sacrileg- 
ious usurpations. 

Q,.  18.  In  what  consists  public  theft,  as  committed  against 
the  commonwealth  ] 

A.  In  embezzling  the  current  coin,  or  doing  detriment 
to  the  public  for  private  advantage,  Rom.  xiii.  7.  Phil.  ii.  4. 

Gl.  19.  What  is  robbery  or  rapine] 

A.  It  is  the  taking  away  the  goods  of  another  by  violence 
and  open  force.  Job  xx.  19. 

Q.  20.  In  what  lies  the  aggravation  of  this  crime',* 

Part  II.— 11 


122  OF   THE   SINS    FORBIDDEN 

A.  In  its  being  an  avowed  pillaging  or  plundering  of  our 
neighbour;  and  in  being  ordinarily  accompanied  with  a 
threatening  to  take  away  his  life,  if  he  ventures  to  make 
the  least  resistance,  Judges  ix.  25. 

Q,.  21.  What  is  the  evil  of  resetting,  or  receiving  of  what 
is  taken  away,  whether  by  stealth  or  violence  1 

A.  It  is  a  manifest  encouragement  of,  and  participation 
with  thieves  and  robbers  in  their  sins,  Ps.  1.  18 ;  and  con- 
sequently, a  coming  under  the  same  guilt  and  condemna- 
tion with  them,  Prov.  xxix.  24. 

Q,.  22.  How  do  men  commonly  defraud  one  another  1 

A.  In  buying,  selling  and  borrowing. 

Q,.  23.  How  do  they  defraud  in  bujang] 

A.  By  depreciating  and  vilifying  what  they  intend  to 
buy,  that  they  may  have  it  cheaper  than  the  value,  Prov. 
XX.  14. 

Q.  24.  How  do  they  defraud  one  another  in  selling? 

A.  By  taking  an  unreasonable  price,  1  Thess.  iv.  6 ;  or, 
cheating  by  false  weights  and  measures,  Deut.  xxv.  13 — 15. 

Q.  25.  How  do  they  defraud  in  borrowing  ! 

A.  When  they  borrow  what  they  know  they  can  never 
be  able,  in  the  ordinary  course  of  providence,  to  pay,  Ps. 
xxxvii.  21. 

Q.  26.  If  a  man's  creditors  compound  with  him  for  less 
than  he  owes,  is  he  therefore  discharged  of  the  whole  debt"? 

A.  Though  his  creditors,  for  fear  of  losing  all,  may  com- 
pound and  discharge  for  a  part,  so  that  there  can  be  no 
action  in  law  for  the  remainder ;  yet,  in  the  court  of  con- 
science, and  before  God,  he  is  bound,  if  ever  he  is  able,  to 
pay  every  farthing :  and,  if  he  is  an  honest  man,  he  will 
never  reckon  his  substance  his  own,  till  he  do  it,  Rom. 
xiii.  8. 

Q,.  27.  How  may  servants  defraud  their  masters'? 

A.  By  wasting  their  masters'  goods,  which  they  may 
have  in  their  hands ;  and  not  working  faithfully  for  their 
wages,  Tit.  ii.  9,  10. 

Q,.  28.  How  may  masters  defraud  their  servants  ? 

A.  By  detaining  from,  or  tricking  them  out  of  their 
wages.  Lev.  xix.  13;  or  by  exacting  of  them  too  rigorous 
labour,  Ex.  v.  9. 

Q,.  29.  What  is  it  to  monopolize  ? 

A.  It  is  to  engross  commodities,  in  order  to  enhance  the 
price  of  them. 

Q,.  30.  What  is  the  worst  kind  of  monopolizing  or  fore- 
stalling? 

A.  It  is  the  buying  up  grain,  or  other  provisions,  in  large 
quantities,  in  order  to  exact  a  higher  price  for  them  after- 
wards. 

Q,.  31.  In  what  consists  the  evil  of  this  sin  ? 

A.   They  who  are  guilty  of  it  enrich  themselves  upon 


IN  THE   EIGHTH  COMMANDMENT.  123 

the  spoils  of  others,  Ezek.  xxii.  29 ;  they  grind  the  faces 
of  the  poor,  Isa.  iii.  15;  and  bring  upon  themselves  the 
curse  of  the  people,  Prov.  xi.  26 :  "  He  that  withholdeth 
corn,  the  people  shall  curse  him;  but  blessings  shall  be 
upon  the  head  of  him  that  selleth  it." 

Q,.  32.  What  is  it  to  take  usury,  according  to  the  proper 
signification  of  the  word  ] 

A.  It  is  to  take  gain,  profit,  or  interest,  for  the  loan  of 
money. 

Q,.  33.  What  kind  of  usury  or  interest  is  lawfiil  1 

A.  That  which  is  moderate,  easy,  and  no  way  oppres- 
sive, Deut.  xxiii.  20,  compared  with  Ex.  xxii.  21. 

Q,.  34.  How  do  you  prove  that  moderate  usury  is  lawful  ? 

A.  From  the  very  light  of  nature,  which  teaches,  that 
since  the  borrower  proposes  to  gain  by  the  loan,  the  lender 
should  have  a  reasonable  share  of  his  profit,  as  a  recom- 
pense for  the  use  of  his  money,  which  he  might  otherwise 
have  disposed  of  to  his  own  advantage,  1  Cor.  viii.  13. 

Q,.  35.  What  is  the  usury  condemned  in  scripture,  and 
by  right  reason  ] 

A.  It  is  the  exacting  of  more  interest  or  gain  for  the  loan 
of  money,  than  is  settled  by  universal  consent,  and  the 
laws  of  the  land,  Prov.  xxviii.  8 :  "He  that  by  usury,  and 
unjust  gain,  increaseth  his  substance,  shall  gather  it  for 
him  that  will  pity  the  poor." 

Q,.  36.  How  do  you  prove  from  scripture,  that  moderate 
usury,  or  common  interest,  is  not  oppression  in  itself] 

A.  From  the  express  command  laid  upon  the  Israelites 
not  to  oppress  a  stranger,  Ex.  xxiii.  9 ;  and  yet  their  being 
allowed  to  take  usury  from  him,  Deut.  xxiii.  20;  which 
they  would  not  have  been  permitted  to  do,  if  there  had 
been  an  intrinsic  evil  in  the  thing  itself 

Q,.  37.  Is  it  warrantable  to  take  interest  from  the  poor  1 

A.  By  no  means ;  for,  if  such  as  are  honest,  and  in  needy 
circumstances,  borrow  a  small  sum  towards  a  livelihood, 
and  repay  it  in  due  time,  it  is  all  that  can  be  expected  of 
them ;  and  therefore  the  demanding  of  any  profit  or  inte- 
rest, or  even  taking  any  of  their  necessaries  of  life  in 
pledge,  for  the  sum,  seems  to  be  plainly  contrary  to  the 
law  of  charity,  Ex.  xxii.  25 — 28.  Ps.  xv.  5. 

Q,.  38.  Were  not  the  Israelites  forbidden  to  take  usury 
from  their  brethren,  whether  poor  or  rich  1  Deut.  xxiii.  19 : 
"  Thou  shalt  not  lend  upon  usury  to  thy  brother." 

A.  This  text  is  to  be  restricted  to  their  poor  brethren, 
as  it  is  explained,  Ex.  xxii.  25,  and  Lev.  xxv.  35,  36 ;  or, 
if  it  respects  the  Israelites  indifferently,  then  it  is  one  of 
the  judicial  laws  peculiar  to  that  people,  and  of  no  binding 
force  now. 

Q,.  39.  What  is  the  spring  of  all  these  different  ways,  by 


121  OF  THE  DUTIES  REQUIRED 

which  men  defraud  and  injure  one  another  in  their  out- 
ward estate] 

A.  Covetousness,  Luke  xii.  15,  or  an  inordinate  prizing 
and  loving  of  worldly  goods,  Ps.  Ixii.  10. 

Q.  40.  What  should  affright  and  deter  every  one  from 
such  wicked  practices  ] 

A.  The  consideration  of  the  curse  that  shall  enter  into 
the  house  of  the  thief,  Zech.  v.  3,  4 ;  and  of  the  vengeance 
that  shall  light  upon  such  as  go  beyond  and  defraud  their 
neighbour :  for,  the  Lord  is  the  avenger  of  all  such,  1 
Thess.  iv.  6. 


Quest.  76.   Which  is  the  ninth  co?nmand?nent  ? 
Ans.  The   ninth   commandment   is,    Thou  shall  not 
hear  false  witness  against  thy  neighbour. 

Quest.  77.  What  is  required  in  the  7iinth  command- 
ment 7 

Ans.  The  ninth  commandment  requireth  the  maintain- 
ing and  promoting  of  truth  between  man  and  man,  and  of 
our  own  and  our  neighbour's  good  name,  especially  in 
witness-bearing. 

Q.  1.  In  what  does  the  ninth  commandment  differ  from 
the  three  preceding  ones  ] 

A.  The  three  commands  immediately  preceding,  have  a 
respect  to  the  injuries  that  may  be  done  to  ourselves  or 
others  by  deeds  or  actions ;  but  the  ninth  has  a  reference 
to  wrongs  done  by  words. 

Q.  2.  What  is  the  general  duty  required  in  this  com- 
mandment ] 

A.  It  is  [the  maintaining  and  promoting  of  truth  be- 
tween man  and  man.] 

Q.  3.  What  is  the  truth,  between  man  and  man,  we  are 
required  to  maintain  and  promote  ? 

A.  It  is  the  strict  veracity  of  our  words  or  speeches,  in 
whatever  we  assert  or  deny;  whether  in  our  ordinary 
conversation,  or  in  our  oaths,  promises,  bargains,  and 
contracts,  Zech.  viii.  16:  "Speak  ye  every  man  the  truth 
to  his  neighbour." 

Q.  4.  In  what  consists  the  strict  veracity  that  ought  to 
be  in  our  words  and  speeches'? 

A.  In  uttering  things  as  they  really  are  in  themselves, 
according  to  our  belief  of  them ;  that  is,  that  there  be  an 


IN  THE  NINTH   COMMANDMENT.  125 

exact  agreement  and  harmony  between  our  thoughts, 
words,  and  the  things  themselves,  Ps.  xv.  1,  2:  "Who 
shall  dwell  in  thy  holy  hill  ]  He  that — speaketh  truth  in 
his  heart." 

Q..  5.  Why  will  God  have  nothing  to  be  uttered  but 
strict  truth  ? 

A.  Because  he  is  "  a  God  of  truth,  and  without  iniquity; 
just  and  right  is  he,"  Deut.  xxxii.  4, 

Q,.  6.  Is  it  lawful  at  any  time  to  conceal  part  of  the 
truth  ? 

A.  Yes ;  when  neither  the  glory  of  God,  nor  our  own, 
or  our  neighbour's  good  requires  that  the  whole  of  it  be 
told ;  only  no  untruth  must  be  uttered  in  concealing  it,  1 
Sam.  xvi.  2,  5. 

Q.  7.  What  is  the  chief  end  for  which  the  tongue  or  gift 
of  speech  is  conferred  upon  us  ] 

A.  That  we  may  thus  glorify  God  by  praying  to,  Ps.  I. 
15,  and  praising  him,  verse  23;  and  by  contending  earn- 
estly for,  Jude  verse  3,  and  confessing  his  truth,  Rom.  x. 
10 ;  hence  is  the  tongue  called  our  glory,  Ps.  xxx.  12 :  "  To 
the  end  that  my  glory  [that  is,  my  tongue,  as  on  the  mar- 
gin] may  sing  praise  unto  thee,  and  not  be  silent." 

Gl.  8.  What  is  the  subordinate  end  of  it  1 

A.  The  edification  and  profit  of  our  fellow-creatures, 
Eph.  iv.  29  :  "  Let  no  corrupt  communication  proceed  out 
of  your  mouth,  but  that  which  is  good,  to  the  use  of  edify- 
ing ;"  margin,  to  edify  profitably,  in  opposition  to  the  in- 
sipid and  vain  talk  which  is  in  the  mouths  of  most  men. 

Q,.  9.  What  is  the  particular  duty  required  in  the  ninth 
commandment  ] 

A.  That  we  maintain  and  promote  [our  own  and  our 
neighbour's  good  name,  especially  in  witness-bearing.] 

Q,.  10.  W^hat  is  a  [good  name]] 

A.  It  is  the  having  of  reputation  and  esteem,  especially 
among  the  sober  and  religious,  Ps.  xvi.  3,  and  ci.  6. 

Q,.  11.  How  may  a  good  name  be  obtained  T 

A.  By  being  useful  in  the  world,  in  the  several  stations 
and  relations  in  which  adorable  providence  has  placed  us, 
Ps.  cxii.  9. 

Q,.  12.  Is  self-commendation  a  fit  mean  to  obtain  a  good 
name? 

A.  No :  it  is  ordinarily  the  highway  to  procure  scorn 
and  contempt,  2  Cor,  x.  12. 

Q,.  13.  Does  not  the  apostle  commend  himself,  when  he 
says,  "  In  nothing  am  I  behind  the  very  chiefest  apostles  1" 
2  Cor.  xii.  11. 

A.  He  only  magnifies  and  exalts  his  office,  and  at  the 
same  time  lessens  and  disparages  himself;  for,  although 
he  says.  In  nothing  am  I  behind  the  very  chiefest  apostles, 
yet  he  immediately  subjoins,  "  though  I  be  nothing ;"  and  1 

11* 


126  OP  THE  DUTIES  REQUIRED  &C. 

Cor.  XV.  9 :  "  I  am  the  least  of  the  apostles,  who  am  not 
meet  to  be  called  an  apostle,  because  I  persecuted  the 
church  of  God." 

Q,.  14.  May  we  not  commend  the  grace  of  God  in  usl 

A.  To  be  sure  we  may ;  for,  whatever  is  spoken  to  the 
commendation  of  free  grace,  is  for  the  abasement  of  self,  1 
Cor.  XV.  10  :  "  By  the  grace  of  God  I  am  what  I  am." 

Q,.  15.  How  ought  we  to  maintain  and  promote  [our 
own]  good  name] 

A.  Not  only  by  a  blameless  walk  and  conversation  be- 
fore the  world,  Phil.  ii.  15;  but  likewise  by  vindicating 
ourselves  from  the  calumnies  and  aspersions  that  may  be 
injuriously  cast  upon  us.  Acts  xxiv.  12,  13. 

Q,.  16.  With  what  frame  of  spirit  ought  the  lawful  vindi- 
cation of  ourselves  to  be  managed  1 

A.  With  moderation,  meekness,  and  readiness  to  for- 
give those  who  have  reproached  and  injured  us.  Col.  iii. 
12,  13. 

Q.  17.  Who  ought,  in  a  special  manner,  to  maintain  and 
promote  their  own  good  name  1 

A.  This  is  especially  incumbent  on  professors  of  reli- 
gion. Matt.  V.  16 ;  and  such  as  are  in  places  of  public  trust, 
Tit.  ii.  7,  8. 

Q..  18.  Why  should  professors  be  careful  to  maintain 
their  good  name? 

A.  Because  the  loss  of  it  tends  to  reflect  dishonour  on 
religion,  by  which  the  enemies  of  it  take  occasion  to  blas- 
pheme, 2  Sam.  xii.  14. 

Q,.  19.  What  is  the  advantage  of  a  good  namel 

A.  A  good  name  procures  mutual  love  to,  and  confi- 
dence in  one  another;  and,  consequently,  tends  to  pro- 
mote the  interests  both  of  sacred  and  civil  society ;  on 
which  account  a  good  name  is  said  to  be  better  than  pre- 
cious ointment,  Eccl.  vii.  1;  and  rather  to  be  chosen  than 
great  riches,  Prov,  xxii.  1. 

Q,,  20.  What  does  this  command  require  in  reference  to 
[our  neighbour's  good  name?] 

A.  The  maintaining  and  promoting  it,  as  we  would  do 
our  own,  Phil.  ii.  4 ;  and  that  both  in  his  presence  and  in 
his  absence. 

Q,.  21.  How  should  we  behave  in  the  presence  of  our 
neighbour,  for  maintaining  and  promoting  of  his  good 
name] 

A.  When  we  observe  any  thing  faulty  in  him,  which 
deserves  present  notice,  we  should  reprove  it  with  meek- 
ness and  love,  Lev.  xix.  17;  and  what  is  really  commend- 
able we  should  prudently  encourage  and  applaud,  Rom. 
i.  8. 

Q.  22.  How  should  we  maintain  and  promote  the  good 
name  of  others  in  their  absence] 


SINS  FORBIDDEN  IN  THE  NINTH  COMMANDMENT.  127 

A.  By  commending  what  is  praise-worthy  in  them,  3 
John  ver.  12;  vindicating  their  character  when  unjustly 
attacked,  Prov.  xxv.  23 ;  and  by  covering  their  infirmities 
and  blemishes,  so  far  as  can  be  done  in  a  consistency  with 
truth,  and  the  credit  of  religion,  1  Pet.  iv.  8. 

Q,.  23.  Why  is  the  word  [especially]  subjoined  to  wit- 
ness-bearing } 

A.  Because,  as  we  should  give  testimony  to  truth  on  all 
occasions,  so,  in  a  special  manner,  when  called  by  lawful 
authority  to  declare  the  matter  of  fact  upon  oath,  Jer.  iv.  2. 

Q,.  24.  What  special  obligation  lies  upon  us,  to  declare 
the  true  matter  of  fact,  between  man  and  man,  when  call- 
ed to  do  it  upon  oath  ] 

A.  In  an  oath,  God  is  appealed  to,  that  we  will  declare 
nothing  but  the  truth,  as  we  shall  answer  to  him  at  the 
great  day ;  and  therefore,  our  doing  otherwise,  either  out 
of  hatred,  or  favour,  is  laying  ourselves  open  to  his  imme- 
diate wrath  and  displeasure,  according  to  Mai.  iii.  5 :  "  I 
will  be  a  swift  witness — against  false  swearers, — saith  the 
Lord  of  hosts." 


Quest.  78.  What  is  forbidden  in  the  ninth  command- 
ment 1 

Ans.  The  ninth  commandment  forbiddeth  whatsoever 
is  prejudicial  to  truth,  or  injurious  to  our  own  or  our 
neighbour's  good  name. 

Q,.  1.  What  does  this  command  forbid  in  general  1 

A.  [Whatsoever  is  prejudicial  to  truth.] 

Q,.  2.  What  are  we  to  understand  by  that  which  is  [pre- 
judicial to  truth  ]] 

A.  All  falsehood  and  lying  of  whatever  kind,  James  iii. 
14 :  Lie  not  against  the  truth. 

d.  3.  What  is  the  formal  nature  and  meaning  of  a  lie  ? 

A.  It  is  voluntarily  to  speak  or  express  what  we  know 
to  be  false,  as  the  old  prophet  at  Bethel  did  to  the  man  of 
God,  1  Kings  xiii.  18. 

Qi.  4.  How  is  a  lie  aggravated] 

A.  When  it  is  uttered  with  a  design  to  deceive,  and  to 
harm  others  by  it ;  Hke  the  devil,  when  he  said,  "  Ye  shall 
not  surely  die. — Ye  shall  be  as  gods,  knowing  good  and 
evil,"  Gen.  iii.  4,  5. 

Q,.  5.  May  not  persons  utter  what  is  untrue  or  false, 
and  yet  not  be  guilty  of  a  lie  1 

A.  Yes ;  and^'that  either  through  ignorance  or  misinfor- 
mation. 


128  OP   THE   SINS   FORBIDDEN 

d.  6.  When  may  they  be  said  to  utter  what  is  false 
through  ignorance,  and  yet  not  be  guilty  of  lying) 

A.  When  they  speak  rashly,  according  to  their  present 
conception  of  things,  without  due  examination ;  as  the 
barbarians,  when  they  saw  the  venomous  beast  hang  on 
Paul's  hand,  said  among  themselves,  No  doubt  this  man 
is  a  murderer,  &c..  Acts  xxviii.  4. 

Q,.  7.  When  may  we  utter  what  is  false  through  misin- 
formation, and  not  be  guilty  of  a  lie) 

A.  When  we  speak  according  to  the  report  we  have 
had  from  others,  without  any  suspicion  of  being  imposed 
upon ;  as  Jacob  did,  when,  by  the  imposition  of  his  sons, 
(who  had  sold  Joseph  into  Egypt,  and  dipped  his  coat  in 
the  blood  of  a  kid)  he  said,  "  It  is  my  son's  coat ;  an  evil 
beast  hath  devoured  him  :  Joseph  is  without  doubt  rent  in 
pieces,"  Gen.  xxxvii.  33. 

Q,.  8.  How  many  sorts  of  lies  are  there? 

A.  They  are  commonly  ranked  into  three  sorts ;  name- 
ly, ludicrous,  pernicious,  and  officious  hes. 

Q,.  9.  What  is  a  ludicrous  or  jocose  lie  ? 

A.  It  is  when  persons  relate  things  they  know  to  be 
false,  with  a  design  to  make  a  jest  or  diversion  to  others. 

Q,.  10.  What  is  it  to  be  guilty  of  a  pernicious  lie? 

A.  It  is  to  contrive  or  spread  some  malicious  report  we 
know  or  suspect  to  be  false,  on  purpose  to  bring  about 
some  hurt  or  damage  to  another,  as  Ziba  did  against 
Mephibosheth,  2  Sam.  xvi.  3. 

Q,.  11.  What  is  the  aggravation  of  a  pernicious  lie? 

A.  It  is  the  very  worst  sort  of  lying,  being  both  a  con- 
tempt of  the  omniscient  God,  who  is  witness  to  the  false- 
hood ;  and  a  deliberate  intention  to  do  injury  to  our  neigh- 
bour, though  in  our  conscience  we  beheve  him  innocent 
of  what  we  lay  to  his  charge. 

Q,.  12.  What  is  it  for  a  person  to  make  an  officious  lie? 

A.  It  is  to  tell  a  downright  untruth,  for  their  own,  or 
their  neighbour's  safety  and  security  in  time  of  danger,  as 
Rahab  did  who  hid  the  spies  in  the  roof  of  her  house,  and 
yet  alleged  they  were  gone  out  of  the  city,  and  that  she 
knew  not  where  they  went.  Josh.  ii.  4 — 6. 

Q,.  13.  Does  not  the  apostle  ascribe  this  action  of  hers 
to  her  faith,  when  he  says,  Heb.  xi.  31 :  "  By  faith  Rahab, 
the  harlot,  perished  not  with  them  that  believed  not,  when 
she  had  received  the  spies  with  peace  ?" 

A.  No ;  what  he  ascribes  to  her  faith  is,  her  having  re- 
reived  the  spies  with  peace,  that  is,  her  having  consulted 
their  safety  and  preservation  with  the  greatest  care  and 
diligence ;  but  not  the  lie  she  invented  in  order  to  conceal 
them.  Her  protecting  the  spies  is  commended,  but  not 
the  manner  in  which  she  did  it. 

Q,.  14.  Who  are  they  that  plead  in  favour  of  officious  lies? 


IN  THE  NINTH   COMMANDMENT.  129 

A.  The  Papists,  Socinians,  and  most  of  our  modern 
moralists. 

Q,.  J  5.  Wliat  arguments  do  they  allege  in  defence  of  this 
sort  of  lying  1 

A.  That  it  has  been  practised  by  saints  in  scripture; 
and  that  it  is  so  far  from  being  hurtful  to  any,  that  it  has 
been  beneficial  to  some  in  certain  cases. 

Q,.  16.  What  answer  is  to  be  given  to  the  practice  of  the 
saints  in  this  matter  ? 

A.  That  their  sinful  failures,  in  this  and  other  instances, 
are  not  recorded  in  scripture  for  imitation,  but  for  caution 
and  warning,  that  we  fall  not  into  the  same  snares. 

Q.  17.  How  do  you  answer  the  other  argument  for  offi- 
cious lying,  "  That  it  is  so  far  from  being  hurtful  to  any, 
that  it  has  been  beneficial  and  advantageous  to  some,  in 
certain  cases,  particularly  in  saving  the  life  of  a  dear  friend, 
or  useful  member  of  society,  which  might  otherwise  have 
been  manifestly  endangered  ?" 

A.  It  is  answered  thus,  that  in  no  case  are  we  to  do  evil 
that  good  may  come,  Rom.  iii.  8.  If  we  are  not  to  speak 
wickedly  for  God,  nor  talk  deceitfully  for  him,  according 
to  Job  xiii.  7,  neither  are  we  to  do  so,  though  it  were  for 
the  benefit  of  all  mankind,  or  the  best  among  them. 

Q,.  18.  How  do  you  prove  lying  to  be  sinful,  or  unlawful, 
in  itself] 

A.  From  this,  that  lying  of  all  sorts,  without  exception, 
is  condemned  in  scripture,  as  hateful  and  abominable  to 
God,  Prov.  vi.  17,  19,  and  xii.  22,  Col.  iii.  9. 

Q,.  19.  Who  is  the  author  and  father  of  lies  1 

A.  The  devil,  John  viii.  44 :  "  When  he  speaketh  a  lie,  he 
speaketh  of  his  own  ;  for  he  is  a  liar,  and  the  father  of  it." 

Q.  20.  How  does  God  testify  his  displeasure  against  ly- 
ing of  all  kinds  ] 

A.  By  declaring,  that  he  who  speaketh  lies  shall  perish, 
Prov.  xix.  9 ;  accordinglj''  it  is  said.  All  liars  shall  have 
their  part  in  the  lake  which  burnetii  with  fire  and  brim- 
stone, Rev.  xxi.  8. 

Q,.  21.  What  is  more  particularly  forbidden  in  this  com- 
mandment, according  to  the  answer  ] 

A.  Whatever  is  [injurious  to  our  own  or  our  neighbour's 
good  name.] 

Q,.  22.  How  may  we  injure  our  own  good  name? 

A.  By  a  vain-glorious  commendation  of  ourselves,  Prov. 
xii.  15;  by  despising  of  others  who  ought  justly  to  be  es- 
teemed, chap,  xxiii.  9 ;  or  by  doing  any  thing  scandalous 
and  offensive  in  the  eye  of  the  world,  1  Sam.  ii.  17,  30. 

Q,.  23.  In  what  may  we  be  injurious  to  our  neighbour's 
good  name  1 

A.  By  flattering  him  to  his  face,  Prov.  xxviii.  4 ;  by  de- 


130         SIN3   FORBIDDEN   IN   THE   NINTH   COMMANDMENT. 

faming  him  behind  his  back,  Ps.  I.  20 ;  or  by  bearing  false 
witness  against  him  in  public  judicature,  Ezek.  xxii.  9. 

Q.  24.  What  is  the  evil  of  flattering  our  neighbour  to  his 
face  ? 

A.  It  tends  to  foster  and  foment  his  pride,  and  thus  to 
bring  on  his  ruin,  Pro  v.  xxvi.  28 :  A  flattering  mouth  work- 
eth  ruin. 

Q,.  25.  What  is  the  evil  of  defaming  him  behind  his  back  1 

A.  Nothing  can  be  more  devilish  and  malicious,  than  to 
fix  calumny  and  reproach  upon  one,  when  he  is  not  pre- 
sent to  vindicate  and  defend  himself:  hence  the  same  ori- 
ginal word,  which  is  rendered  slanderer,  1  Tim.  iii.  11,  is 
used  also  to  signify  the  devil,  1  Pet.  v.  8. 

Q,.  26.  Who  are  they  that  may  be  guilty  of  bearing  false 
witness  against  their  neighbour  in  public  judicature  ? 

A.  The  prosecutor,  defendant,  witness,  advocate,  and 
judge,  may  each  of  them  be  guilty  in  this  way, 

Q,.  27.  How  may  the  prosecutor  be  guilty] 

A.  In  making  an  unjust  demand  upon  the  defendant, 
Acts  xxiv.  5 ;  or  laying  to  his  charge  that  of  which  he  be- 
lieves him  to  be  innocent,  chap.  xxv.  7. 

Q,.  28.  How  is  the  defendant,  upon  the  other  hand, 
chargeable  with  guilt  in  this  matter  1 

A.  By  artful  and  dilatory  evasions,  by  which  the  plain- 
tiff" is  put  to  needless  trouble  and  charge  in  the  obtaining 
of  justice. 

Q,.  29.  How  may  witnesses,  in  public  judicature,  be  in- 
jurious to  their  neighbour's  good  name  ? 

A.  Not  only  by  the  heinous  sin  of  bearing  testimony  to 
a  downright  falsehood,  but  likewise  by  denying,  mincing, 
or  keeping  back  the  truth,  or  any  part  of  it. 

Q,.  30.  When  are  advocates  or  attorneys  guilty  in  this 
way? 

A.  When  they  take  in  hand  to  plead  and  maintain  a  bad 
cause,  looking  on  it  as  a  part  of  their  profession  to  be  as 
warm  and  zealous  in  defending  what  is  wrong,  as  what  is 
just  and  right. 

Q..  31.  How  may  the  judge  be  guilty  of  bearing  false 
witness  1 

A.  By  a  rash,  partial,  and  iniquitous  sentence ;  thus  per- 
verting justice,  and  injuring  the  innocent,  like  Pilate,  Matt, 
xxvii.  24,  26. 

Q.  32.  What  is  the  evil  of  injuring  our  neighbour  in  his 
good  name? 

A.  It  robs  him  of  a  most  valuable  treasure ;  for,  if  once 
his  good  name  or  character  is  sunk,  his  further  usefulness 
in  tiie  world  is,  to  all  appearance,  irrecoverably  gone. 

Q,.  33.  What  should  affright  and  deter  us  from  the  sins 
of  the  tongue,  forbidden  in  this  commandment  1 

A.  That  we  are  to  answer,  in  the  last  and  great  day, 


DUTIES   REQUIRED   IN   THE   TENTH   COMMANDMENT.       131 

for  our  words,  as  well  as  our  actions,  Matt.  xii.  36,  37  : 
*'  Every  idle  word  that  men  shall  speak,  they  shall  give 
account  thereof  in  the  day  of  judgment;  for,  by  thy  words 
thou  shalt  be  justified,  and  by  thy  words  thou  shalt  be 
condemned." 


Quest.  79.   Which  is  the  tenth  commandment  ? 

Ans.  The  tenth  commandment  is,  Tlwu  shalt  not 
covet  tliy  7ieighbour''s  house,  thou  shalt  not  covet  thy 
neighbour's  wife,  nor  his  man-servant,  nor  his  maid- 
servant, nor  his  ox,  nor  his  ass,  nor  any  thing  that  is 
thy  neighbour's. 

Quest.  80.  What  is  required  in  the  tenth  command' 
orient  1 

Ans.  The  tenth  commandment  requireth  full  content- 
ment with  our  own  condition,  with  a  right  and  charitable 
frame  of  spirit  toward  our  neighbour,  and  all  that  is  his. 

Q.  I.  What  is  the  practice  of  the  Papists  with  reference 
to  the  tenth  commandment  ] 

A,  They  have,  (in  some  of  their  formularies,)  erased  the 
second  commandment,  because  contrary  to  their  image 
worship ;  therefore,  in  order  to  keep  up  the  number  ten,  they 
split  this  into  two,  making  these  words.  Thou  shalt  not 
covet  thy  neighbour's  house,  to  be  the  ninth ;  and,  Thou 
shalt  not  covet  thy  neighbour's  wife,  &c.  to  be  the  tenth. 

Q,.  2.  How  are  they  confuted  ] 

A.  By  the  words  of  this  commandment  (as  they  are 
here  inserted  from  Ex.  xx.  17,)  being  transposed  into  a 
different  order  in  Deut.  v.  21;  where  desiring  our  neigh- 
bour's wife  is  put  before  coveting  of  his  house ;  which  is 
a  plain  evidence,  that  what  the  Papists  make  two,  is  but 
one  undivided  precept ;  otherwise  what,  according  to 
them,  is  the  ninth  in  the  one  place,  will  be  the  tenth  in  the 
other. 

Q.  3.  What  is  the  general  duty  required  in  this  com- 
mandment T 

A.  It  is  an  inward  disposition  and  inclination  of  the 
whole  soul,  to  perform  all  the  duties  contained  in  the  law, 
particularly  in  the  second  table,  which  this  commandment 
more  immediately  respects ;  and  that  out  of  love  to  God, 
and  a  desire  to  please  him,  Ps.  cxix.  5,  47. 


132  OP  THE  DUTIES  REQUIRED 

Q,.  4.  How  do  you  prove  this  to  be  the  general  duty- 
required? 

A.  From  the  general  sin  forbidden ;  namely,  Covetoiis- 
ness,  which  includes  the  motion  or  stirring  of  corruption 
against  all  the  commands  of  the  law,  because  of  their  holi- 
ness and  contrariety  to  depraved  nature,  Rom.  vii.  7,  8. 

Q,.  5.  What  inward  disposition  of  soul  does  this  com- 
mandment require  with  reference  to  ourselves  in  par- 
ticular? 

A.  It  requires,  with  reference  to  ourselves,  [full  content- 
ment with  our  own  condition,]  1  Tim.  vi.  6. 

Q,.  6.  What  do  you  understand  by  full  contentment 
with  our  own  condition  ? 

A.  A  cheerful  acquiescence  in  the  lot  which  God,  in  his 
holy  and  wise  providence,  is  pleased  to  carve  out  for  us  in 
this  world,  Heb.  xiii.  5 :  Be  content  with  such  things  as  ye 
have. 

Q.  7.  Is  full  contentment  with  our  own  condition  attain- 
able in  this  life  ] 

A.  Though  the  perfection  of  no  grace  is  attainable  in 
this  life,  yet  a  great  measure,  and  eminent  degrees  of 
grace,  particularly  this  of  contentment,  may  be,  and  has 
been,  attained  by  the  saints  in  this  world,  Phil,  iv.  11:  "I 
have  learned,  in  whatever  state  I  am,  therewith  to  be 
content." 

Q,.  8.  Is  contentment,  in  a  prosperous  condition,  an  easy 
attainment  ? 

A.  No ;  without  grace  it  cannot  be  attained ;  because, 
naturally,  our  ambitious  and  covetous  desires  increase  in 
proportion  to  our  riches ;  as  is  evident  in  the  instance  of 
Ahab,  whom  a  kingdom  could  not  satisfy  without  Na- 
both's  vineyard,  1  Kings  xxi.  4. 

Q,.  9.  How  is  true  contentment  attained  under  prosper- 
ous circumstances? 

A.  By  looking  above  all  the  enjoyments  of  time  as  transi- 
tory and  vain,  to  God  himself,  as  our  chief  good  and  eter- 
nal inheritance,  Ps.  Ixii.  10,  and  xvi.  5,  6. 

Q,.  10.  Is  contentment  likewise  required  under  cross  dis- 
pensations of  providence;  such  as,  poverty,  reproach, 
bodily  afflictions,  and  loss  of  near  relations  ? 

A.  Though  it  be  a  grievous  sin  to  be  stupidly  insensible 
and  unconcerned  under  these  or  the  like  circumstances, 
Hos.  vii.  9 ;  yet  a  contentment  of  submission,  or  such  as 
is  without  repining  and  murmuring,  is,  undoubtedly,  re- 
quired under  the  severest  troubles  that  can  befall  us  in 
this  life.  Lam.  iii.  39 :  "  Wherefore  doth  a  living  man  com- 
plain?" 

Q,.  1 1.  What  ground  of  contentment  have  we  under  out- 
ward poverty  and  want  1 


IN   THE   TENTH   COMMANDMENT.  133 

A.  That  though  we  be  the  poor  of  this  world,  yet  we 
may  be  rich  in  faith,  and  heirs  of  the  kingdom,  James  ii.  5. 

Q,.  12.  Why  should  we  bear  reproach  without  murmur- 
ing? 

A.  Because  whatever  reproach  is  cast  upon  us  for 
Christ's  sake,  he  will  wipe  it  clean  off  at  his  second  ap- 
pearing, Luke  xxii.  28,  29.  Matt.  xxv.  34. 

Q,.  13.  What  reason  for  contentment  have  we  under 
bodily  afflictions  ? 

A.  That  they  are  only  of  short  duration,  2  Cor.  iv.  17; 
mixed  with  mercy.  Lam.  iii.  32  ;  consistent  with  love,  John 
xi.  3 ;  and  designed  for  our  profit,  that  we  might  be  par- 
takers of  his  holiness,  Heb.  xii.  10. 

Q,.  14.  What  should  content  and  comfort  us  under  the 
loss  of  near  and  dear  relations  ] 

A.  That  the  Lord  Jesus,  who  stands  in  every  amiable 
relation  to  us,  is  always  at  hand,  being  the  same  yester- 
day, to-day,  and  for  ever,  Heb.  xiii.  8. 

Q,.  15.  Are  we  required  to  be  content  under  divine  de- 
sertion, or  the  want  of  the  sense  of  the  love  of  God] 

A.  Though  we  have  no  reason  to  quarrel  with  God,  for 
withdrawing  the  light  of  his  countenance,  which  we  never 
deserved ;  yet  it  is  impossible  for  any  gracious  soul  to  be 
easy  and  content  under  the  hidings  of  his  face,  but  it  must 
needs  earnestly  long  for,  and  ardently  breathe  after  the 
returns  of  his  love ;  as  is  evident  from  the  example  and 
practice  of  the  saints,  in  the  following  texts.  Job  xxiii.  3, 
and  xxix.  2,  3,  Ps.  xiii.  1,  xlii.  1,  2,  and  Ixxxiv.  2. 

Gl.  16.  What  inward  frame  or  disposition  of  soul  does 
the  tenth  commandment  require  with  reference  to  our 
neighbour] 

A.  It  requires  [a  right  and  charitable  frame  of  spirit  to- 
ward him,  and  all  that  is  his,]  Rom.  xii.  16. 

Q,.  17.  When  may  we  be  said  to  have  this  [right  and 
charitable  frame  of  spirit]  here  required  ] 

A.  When  our  inward  motions  and  affections  are  influ- 
enced by  grace,  to  sway  and  determine  us  to  promote  and 
rejoice  in  the  welfare  of  our  neighbour,  both  as  to  his  spi- 
ritual and  temporal  concerns,  1  Cor.  xiii.  4 — 8. 

Q..  18.  When  may  it  be  evident  to  ourselves,  that  we 
have  a  right  and  charitable  frame  of  spirit  towards  those 
who  excel  us  in  gifts  and  graces  ] 

A.  When,  under  an  humbhng  sense  of  our  own  defects, 
we  are  thankful  for  the  honour  that  is  brought  to  God,  by 
the  shining  of  his  gifts  or  graces  in  others,  Gal.  i.  23,  24. 

d.  19.  What  should  induce  us  to  a  right  and  charitable 
frame  of  spirit  towards  those  that  are  in  more  prosperous 
circumstances  than  ourselves ;  or  whose  condition  in  the 
world  is  better  than  our  own] 

A.  The  considering  that  a  flourishing  condition  in  the 

Part  IL— 12 


134  OF   THE   SINS    FORBIDDEN 

world  is  not  always  the  best,  Ps,  xxxviii.  16;  that  if  we 
enjoy  communion  with  God,  it  is  infinitely  preferable  to 
all  outward  prosperity,  witiiout  it,  Ps.  xvi.  5,  6. 

Q,.  20.  How  may  such  a  right  and  charitable  frame  of 
spirit  be  attained  ? 

A.  Only  by  the  implantation  of  faith,  as  the  root  of  this 
and  all  other  motions  of  the  soul  that  are  acceptable  to 
God,  Heb.  xi.  6.  Rom.  xiv.  23. 


GluEST.  81.  What  is  forbidden  in  the  tenth  command- 
ment ? 

Ans.  The  tenth  commandment  forbiddeth  all  discon- 
tentment with  our  own  estate,  envying  or  grieving  at  the 
good  of  our  neighbour,  and  all  inordinate  motions  and 
affections  to  any  thing  that  is  his. 

Q,.  1.  What  is  the  leading  sin  forbidden  in  this  com- 
mandment ? 

A.  It  is  Covetousness :  Thou  shalt  not  covet. 

Q,.  2.  What  is  covetousness  1 

A.  It  is  an  excessive  and  irregular  desire  after  those 
worldly  goods  which  we  have  not,  Prov.  i.  19,  and  which 
God,  in  his  providence,  does  not  see  meet  that  we  should 
have,  Ps.  Ixxv.  6,  7. 

Q.  3.  How  does  the  excess  of  an  avaricious  mind  dis- 
cover itself? 

A.  By  such  an  insatiable  thirst  after  worldly  gain,  as 
can  never  be  satisfied,  Prov.  xxx.  15. 

Q,.  4,  In  what  consists  the  irregularity  of  covetousness? 

A.  In  the  desire  of  worldly  goods  which  are  in  the  pos- 
session of  our  neighbour,  and  even  sometimes  as  they  are 
his,  1  Kings  xxi.  2. 

Q.  5.  How  does  the  covetousness  of  the  heart  discover 
itself? 

A.  By  [discontentment  with  our  own  estate,]  and  [envy- 
ing or  grieving  at  the  good  of  our  neighbour.] 

Q.  6." What  is  [discontentment  with  our  own  estate?] 

A.  It  is  to  murmur  and  fret  at  our  present  condition  in 
the  world,  as  being  worse  than  we  think  should  fall  to  our 
share,  or  than  we  are  expecting  and  looking  for,  2  Kings 
vi.  33. 

Q,.  7.  What  is  the  aggravation  of  this  sin 

A.  It  argues  an  unwillingness  to  be  at  God's  disposal, 
Ps.  xii.  4 ;  an  esteeming  ourselves  more  competent  judges 
than  he,  of  what  is  best  for  us,  1  Kings  i.  5;  and  it  is,  in 


IN  THE  TENTH   COMMANDMENT.  135 

effect,  usurping  the  throne  of  God,  and  taking  his  govern- 
ment into  our  own  hands,  Ex.  v.  2. 

Q,.  8.  What  are  the  proper  remedies  against  it  1 

A.  The  only  sovereign  remedy,  is  to  give  Christ  the 
pre-eminence  in  our  hearts,  Ps.  Ixxiii.  25 ;  for  then  we  will 
undervalue  all  temporal  things,  in  comparison  of  him,  Ps. 
Ixxvi.  4. 

Q,.  9.  What  is  [envying  or  grieving  at  the  good  of  our 
neighbour?] 

A.  It  is  to  repine  and  grudge  at  his  prosperous  circum- 
stances, Neh.  ii.  10,  or  any  superior  endowment  or  privi- 
lege he  is  possessed  of  above  ourselves,  Ps.  cxii.  9,  10. 

Q,.  10.  What  is  the  evil  of  this  sin] 

A.  It  wastes  and  consumes  the  body,  Prov.  xiv.  39 ; 
Envy  is  the  rottenness  of  the  bones ;  and  it  is  fertile  of 
confusion,  and  every  evil  work,  James  iii.  16. 

Q,.  11.  What  is  the  source  or  spring  of  covetousness  ] 

A.  The  [inordinate  motions  and  affections]  that  are  in 
our  souls. 

Q,.  12.  What  do  you  understand  by  the  [inordinate  mo- 
tions and  affections]  here  forbidden  ] 

A.  Not  only  the  unlawful  purposes,  intentions,  and  de- 
sires, that  are  actually  formed  in  the  heart,  but  even  the 
first  risings  and  stirrings  of  corruption  in  the  soul,  which 
are  antecedent  to  the  consent  of  the  will.  Gen.  vi.  5. 

Q,.  13.  Are  not  the  vicious  lusts  and  desires  that  are 
formed  and  assented  to  in  the  heart,  forbidden  in  other 
commandments  of  the  second  table,  as  well  as  in  this  1 

A.  Yes;  as  appears  from  our  Saviour's  exposition  of 
the  seventh  commandment.  Matt.  v.  28 :  "  But  I  say  unto 
you,  Whosoever  looketh  on  a  woman  to  lust  after  her, 
iiath  committed  adultery  with  her  already  in  his  heart." 

Q,.  14.  How  then  is  this  commandment  distinguished 
from  others,  which  forbid  heart  sins  equally  with  it  1 

A.  This  commandment  is  levelled  particularly  at  the 
root  of  all  sin,  namely,  habitual  lust,  or  corruption  of  na- 
ture, together  with  its  very  first  motions,  and  especially 
as  these  are  contrary  to  the  love  of  our  neighbour ;  where- 
as, other  commandments  chiefly  respect  such  secret  and 
heart  sins  as  are  actually  committed,  though  not  known 
to  the  world. 

Q..  15.  How  does  it  appear  that  this  commandment  is 
levelled  particularly  at  habitual  lust,  or  at  the  root  of  all 
sinT 

A.  Because,  since  other  commandments  chiefly  forbid 
heart  sins  actually  formed,  this  commandment  must  forbid 
the  very  rise  of  them,  or  the  least  bias  and  inclination  to 
evil ;  otherwise  it  would  not  be  distinct  from  the  rest,  nor 
would  the  law  be  absolutely  perfect. 

Q,.  16.  Does  not  the  apostle  James  distinguish  between 


136         SINS   FORBIDDEN   IN  THE   TENTH   COMMANDMENT. 

lust  and  sin,  chap.  i.  15 :  When  lust  hath  conceived  it  bring- 
eth  forth  sin ;  and  will  it  not  from  thence  follow,  that  lust, 
or  corruption  of  nature,  is*  not  properly  sin,  and  conse- 
quently not  forbidden  in  this  commandment  1 

A.  The  apostle  distinguishes  between  lust  and  sin 
merely  as  a  corrupt  principle  and  the  act  which  it  pro- 
duces ;  both  which  are  hateful  to  God,  and  contrary  to  his 
law. 

(i.  17.  If  lust,  or  corruption  of  nature,  cannot  be  reme- 
died, or  extirpated  by  any  prescription  in  the  divine  law, 
why  is  it  at  all  prohibited  1 

A.  It  is  nevertheless  prohibited,  both  because  contrary 
to  the  nature  of  God,  and  as  a  mean  to  reprove  and  humble 
us  for  it,  Rom.  vii.  9. 

Q,.  18.  What  is  the  difference  between  human  and  divine 
laws  on  this  headl 

A.  Human  laws  respect  only  overt  or  open  acts  of  sin, 
but  divine  laws  respect  likewise  the  internal  inclination 
and  disposition  which  persons  have  to  commit  it,  Ps. 
Ixvi.  18. 

Gl.  19.  What  is  the  opinion  of  the  f  apists  concerning  the 
prohibition  of  habitual  lusf? 

A.  They  pretend  that  the  law  of  God  respects  only  the 
corruption  of  our  actions,  but  not  the  habit  or  principle 
from  whence  they  proceed. 

Q,.  20.  How  are  they  refuted  1 

A.  From  the  spirituality  of  the  law,  which  extends  to 
the  motions  of  the  heart,  as  well  as  the  actions  of  the  life, 
Rom.  vii.  14,  23. 

Q,.  21.  If  the  first  motions  of  corruption  are  not  enter- 
tained, but  immediately  curbed  and  restrained,  why  are 
they  prohibited  as  sinful  ] 

A.  Because,  however  soon  they  are  curbed  or  restrain- 
ed, yet  having  once  been  in  the  soul,  they  cannot  but 
leave  a  stain  and  pollution  behind  them,  contrary  to  the 
holiness  and  purity  required  in  the  law,  James  i.  14. 

Q,.  22.  Who  are  they  that  are  sensible  of  these  inordi- 
nate motions  and  affections  of  the  heart,  and  are  humbled 
for  the  same  1 

A.  None  properly  but  the  regenerate;  as  is  evident 
from  the  instance  of  the  apostle,  wlio  says  of  himself,  after 
his  conversion,  "  I  had  not  known  lust,  except  the  law  had 
said.  Thou  shalt  not  covet,"  Rom.  vii.  7. 

Q,.  23.  What  is  the  apostle's  meaning  in  these  words? 

A.  It  is,  as  if  he  had  said,  I  had  not'known  this  strong 
propensity  that  is  in  my  heart  to  all  manner  of  sin,  even 
before  it  be  consented  to,  or  deliberately  committed ;  un- 
less the  Spirit  of  God  had  discovered  it  to  me,  in  this  pre- 
cept of  the  law  forbidding  the  same. 

Q.  24.  How  does  this  propensity  to  sin  evidence  itself? 


OF  man's  inability  to  keep  the  law.  137 

A.  In  that  no  sooner  is  the  object  presented,  than  in- 
stantly there  is  an  inordinate  motion  and  affection  of  the 
heart  after  it.  The  combustible  matter  within  catches  fire 
at  the  very  first  spark  of  temptation,  Josh,  vii,  21. 

Q,.  25.  What  may  we  learn  from  the  general  scope  of 
this,  and  all  the  other  commandments  1 

A.  That  though  we  could  forbear  the  evil,  and  do  the 
good  contained  in  every  commandment,  it  would  not  be 
sufficient,  except  we  did  it  for  the  Lord's  sake,  out  of  love 
to  him,  and  regard  to  his  authority,  Ezek.  xx.  19. 


Quest.  82.  Is  any  man  able  perfectly  to  keep  the  com- 
mandments of  God  ? 

Ans.  No  mere  man,  since  the  fall,  is  able,  in  this  life, 
perfectly  to  keep  the  commandments  of  God,  but  doth 
daily  break  them,  in  thought,  word,  and  deed. 

Q,.  1.  What  is  it  [perfectly  to  keep  the  commandments 
of  God?] 

A.  It  is,  from  a  nature  perfectly  holy,  to  yield  constant 
and  uninterrupted  obedience  to  them,  both  in  heart  and 
life.  Matt.  xxii.  37,  39. 

Q,.  2.  Was  ever  any  man,  in  this  world,  able  to  keep  the 
commandments  of  God  in  this  manner? 

A.  Yes ;  Adam,  before  his  fall,  was  able  to  give  perfect 
obedience  to  them  all,  Eccl.  vii.  29 :  God  made  man  up- 
right. 

Q..  3.  Whether  was  Adam's  ability  to  keep  the  com- 
mandments of  God,  concreated  with  him,  or,  was  it  a  su- 
peradded gift  ? 

A.  It  was  concreated  with  him,  as  being  made  after  the 
image  of  God,  Gen.  i.  27. 

Q,.  4.  Has  none,  since  the  fall,  been  able  to  keep  them 
perfectly  ? 

A.  [No  mere  man]  has  ever  been  able  to  do  it,  since 
that  time,  Rom.  iii.  9,  10. 

Q,.  5.  What  do  you  understand  by  a  [mere  man  ?] 

A.  One  who  is  no  more  than  a  man;  and  all  Adam's 
family,  descending  from  him  by  ordinary  generation,  are 
only  mere  men.  Acts  xvii.  26. 

Q,.  6.  Why  is  the  limitation  of  no  mere  man  inserted  in 
the  answer  ? 

A.  That  ChHst  might  be  excepted,  who  is  infinitely 
more  than  a  man,  being  Immanuel,  God  with  us,  Matt.  i.  23. 

Q,.  7.  Why  should  he  be  excepted  ? 

12* 


138  OF  man's  inability 

A.  Because  he  not  only  yielded  perfect  obedience  to  the 
law  in  our  nature,  but  an  obedience  meritorious  of  life,  for 
all  his  spiritual  seed.  Matt.  iii.  15.  Rom.  v.  17,  19. 

Q,.  8.  Do  not  the  saints,  in  this  hfe,  keep  the  command- 
ments of  God  perfectly? 

A.  No;  for  there  is  not  a  just  man  upon  earth,  that 
doeth  good,  and  sinneth  not,  Eccl.  vii.  20. 

Q..  9.  Will  they  ever  be  capable  of  doing  it? 

A.  Yes;  when  they  come  to  heaven,  where  they  are 
made  perfect,  Heb.  xii.  23 ;  and  where  the  former  things 
are  passed  away.  Rev.  xxi.  4. 

Q,.  10.  Why  are  they  not  able  perfectly  to  keep  them  [in 
this  life  ]] 

A.  Because  of  the  remains  of  corruption  cleaving  to 
every  one  of  them,  while  in  this  world,  Rom.  vii.  23;  and 
from  which  they  long  to  be  deUvered,  verse  24. 

Q,.  11.  But  may  not  grace  received,  in  this  life,  enable 
them  to  keep  the  commandments  of  God  perfectly  1 

A.  There  is  no  promise  of  any  such  grace,  nor  would  it 
be  consistent  with  the  gradual  nature  of  spiritual  growth, 
as  the  saints  do  not  arrive  at  their  full  stature  till  they 
come  to  glory,  1  Thess.  iii.  13. 

Q..  12.  How  does  it  appear  from  scripture,  that  the  saints 
cannot  attain  perfection  in  this  life  ] 

A.  The  scripture  expressly  affirms,  that  in  many  things 
they  offend  all,  James  iii.  2 :  and  it  records  the  failings  and 
infirmities  of  the  most  eminent  of  them  that  ever  lived ; 
such  as  Abraham,  Gen.  xx.  2;  Moses,  Ps.  cvi.  33;  David, 
2  Sam.  xi.  4,  15;  Peter,  Matt.  xxvi.  72,  74;  and  many 
others. 

Q,.  13.  Do  not  the  saints  themselves  ingenuously  ac- 
knowledge, that  they  cannot  attain  perfection  while  here  ] 

A.  Yes ;  Job  ix.  20 :  "If  I  say,  I  am  perfect,  it  shall  also 
prove  me  perverse."  Paul,  likewise,  Phil.  iii.  12:  "  Not  as 
though  I  had  already  attained,  or  were  already  perfect." 

Q,.  \4.  But  is  it  not  said  that  Noah,  Gen.  vi.  9,  Hezekiah, 
Isa.  xxxviii.  3,  and  Job,  chap.  i.  8,  were  each  of  them 
perfect  ] 

A.  The  perfection  ascribed  to  them,  is  only  compara- 
tive; that  is,  they  were  more  holy  and  circumspect  than 
many  others ;  but  it  cannot  be  understood  of  absolute  per- 
fection, as  their  sins  and  blemishes  stand  also  upon  re- 
cord; Noah,  for  drunkenness,  Gen.  ix.  21;  Hezekiah,  for 
ingratitude,  2  Chron.  xxxii.  25 ;  and  Job,  for  some  degree 
of  impatience  under  the  rod,  chap.  iii. 

Q,.  15.  If  the  saints  cannot  attain  perfection  in  this  life, 
why  is  it  said,  that  they  do  not  commit  sin]  1  John  iii.  9: 
"  Whosoever  is  born  of  God,  doth  not  commit  sin." 

A.  The  meaning  is,  they  do  not  take  pleasure  and  de- 


TO  KEEP  THE  LAW  PERFECTLY.  139 

light  in  sin,  nor  make  a  trade  of  it,  as  unregenerate  per- 
sons do,  who  are  therefore  called  the  workers  of  iniquity, 
Ps.  cxxv.  5. 

Q,.  16.  Is  not  the  perfection  of  sincerity  attainable  by 
the  saints  ? 

A.  They  may  attain  to  a  very  high  and  eminent  degree 
of  sincerity  in  this  world,  Ps.  xviii.  23,2  Cor.  i.  12;  but 
the  absolute  perfection  of  this,  or  any  other  grace,  is  not 
to  be  expected  by  them,  till  they  come  to  heaven,  1  Cor. 
xiii.  12. 

Q,.  17.  Will  they  not  be  accepted  upon  such  sincerity  as 
they  can  attain  to,  though  short  of  the  perfection  required 
in  the  law  ? 

A.  Their  acceptance  before  God  is  not  founded  on  their 
sincerity,  or  any  other  branch  of  their  sanctification ;  but 
solely  in  their  justification,  by  which  the  righteousness  of 
the  law  is  fulfilled  in  them,  in  virtue  of  the  surety  right- 
eousness imputed  to  them,  Rom.  viii.  4;  and  thus  tliey 
are  accepted  in  the  Beloved,  Eph.  i.  6. 

Q,.  18.  Since  none  of  mankind  are  able,  in  this  life,  per- 
fectly to  keep  the  commandments  of  God,  how  often  does 
the  answer  say  that  they  break  them  1 

A.  It  says  that  they  break  them  [daily]  or  continually, 
Gen.  vi.  5. 

Q,.  ]  9.  In  what  do  they  daily  break  them  1 

A.  They  do  it  [in  thought,  word,  and  deed.] 

d.  20.  Is  there  any  other  possible  way  of  breaking  the 
commandments  of  God  1 

A.  No ;  there  is  no  other  way  of  breaking  any  of  them, 
(as  to  actual  transgression,)  than  either  in  our  thoughts, 
words,  or  deeds;  and  our  doing  so,  in  all  these  respects, 
shows  the  justice  of  that  charge  which  the  Lord  has  against 
every  one  of  us,  Jer.  iii.  5:  "Behold,  thou  hast  spoken  and 
done  evil  things  as  thou  couldst." 

Q,.  21.  How'do  we  break  the  commandments  of  God  in 
our  thoughts? 

A.  When  our  thoughts  are  sinfully  employed  either  with 
reference  to  God,  ourselves,  or  our  neighbours. 

Q,.  22.  When  are  our  thoughts  sinfully  employed  about 
Godi 

A.  When  they  are  entertaining  unworthy  and  unbe- 
coming notions  and  conceptions  of  him,  Ps.  1. 21,  and  xciv. 
7,  such  as  reflect  dishonour  upon  his  perfections  and  pro- 
vidence, Zeph.  i.  12;  or  such  as  are  inconsistent  with  the 
discovery  he  has  made  of  himself,  as  being  "  in  Christ 
reconciling  the  world  to  himself,"  2  Cor.  v.  19. 

Q,.  23.  When  are  our  thoughts  sinfully  exercised  about 
ourselves  ] 

A.  When  they  are  gratifying  our  pride,  Obadiah  ver.  3, 
ambition,  Isa.  xiv.  13,  14,  and  self-applause,  Rom.  xii.  3. 


140  OF   SIN   IN    ITS   AGGRAVATIONS. 

Q,.  24.  When  are  they  sinfully  employed  about  our 
neighbours  1 

A.  When  they  are  meditating  and  indulging  envy,  Gen. 
iv.  15 ;  reproach,  Jer.  xx.  10 ;  or  revenge  against  them,  Gen. 
xxvii.  41. 

Q..  25.  What  is  the  aggravating  evil  and  malignity  of 
sinful  thoughts  ] 

A.  The  evil  and  malignity  of  them  consists  in  this,  that 
they  are  the  immediate  source  and  spring  from  whence 
all  our  sinful  words  and  deeds  flow;  "for  out  of  the  abun- 
dance of  the  heart  the  mouth  speaketh,"  Matt.  xii.  34. 

Q,.  26.  What  is  the  proper  remedy  and  antidote  against 
sinful  thoughts'! 

A.  The  Spirit's  taking  the  things  of  Christ,  and  show- 
ing them  unto  us,  John  xvi.  14,  by  which  they  will  become 
the  subject  matter  of  oiu'  meditation  and  highest  esteem : 
for  where  the  treasure  is,  there  will  be  the  heart  also. 
Matt.  vi.  21. 

Q,.  27.  How  do  men  break  the  commandments  of  God 
by  their  ivords  1 

A.  When,  besides  idle  and  unprofitable  words.  Matt.  xii. 
36,  they  utter  such  as  are  more  directly  dishonouring  to 
God,  Ps.  xxiii.  9,  11,  and  hurtful  and  prejudicial  to  them- 
selves and  others,  Ps.  cxl.  3. 

Q,.  28.  How  do  they  break  them  by  their  deeds  1 

A.  When  those  sins  are  committed,  which  have  been 
conceived  in  the  thought,  and  uttered  by  the  tongue ;  being 
inconceivably  more  than  can  be  condescended  upon,  "for, 
innumerable  evils  have  compassed  us  about,"  Ps.  xl.  12. 

Q,.  29.  What  may  we  learn  from  man's  inability  to  keep 
the  commandments  perfectly  in  this  life  ] 

A.  That  we  must  be  wholly  indebted  to  the  free  grace 
of  God,  for  salvation  and  eternal  life.  Tit.  iii.  5,  and  not  to 
any  thing  in  ourselves,  who  are,  at  best,  but  unprofitable 
servants,  Luke  xvii.  10. 


Quest.  83.  Are  all  transgressions  of  tJie  law  equally 
heinous  1 

Ans.  Some  sins  in  themselves,  and  by  reason  of  seve- 
ral acgravations,  are  more  heinous  in  the  si";ht  of  God 
than  others. 

Q.  1.  What  do  you  understand  by  some  sins  being  [more 
heinous]  than  others  1 

A.  That  they  are  more  abominable,  hateful,  and  offen- 
sive to  God  than  others  are,  Ezek.  viii.  6,  13,  15. 


OF   SIN   IN   ITS   AGGRAVATIONS.  141 

Q,.  2.  Are  not  all  sins  hateful,  and  offensive  to  God  1 

A.  Yes :  but  not  equally  so,  Matt,  vii  3 :  "  Why  behold- 
est  thou  the  mote  that  is  in  thy  brother's  eye,  but  consider- 
est  not  the  beam  that  is  in  thine  own  eye  J" 

Q,.  3.  How  does  it  appear  that  all  sins  are  not  equally 
offensive  to  God  ] 

A.  From  the  different  degrees  of  punishment  that  shall 
be  inflicted  in  the  other  world,  Matt.  xi.  22 :  "  But  I  say 
unto  you,  it  shall  be  more  tolerable  for  Tyre  and  Sidon  in 
the  day  of  judgment  than  for  you."  See  also  Luke  xii.  47, 48. 

Q.  4.  In  whose  sight  are  some  sins  more  heinous  than 
others  7 

A.  [In  the  sight  of  God,]  who  is  the  best  judge  of  the 
heinousness  of  sins,  Job  xxxvi.  9. 

Q,.  5.  In  what  respects  are  some  sins  more  heinous  in  the 
sight  of  God  than  others  1 

A.  Some  are  more  heinous  [in  themselves,]  and  some 
are  so  [by  reason  of  several  aggravations.] 

Q.  6.  What  is  it  for  sins  to  be  heinous  [in  themselves  ?] 

A.  It  is  to  be  heinous  in  their  own  nature,  though  no 
other  aggravating  circumstances  should  attend  them. 

Q,.  7.  How  are  these  sins,  that  are  in  their  own  nature 
more  heinous  than  others,  commonly  ranked  ] 

A.  Sins  committed  more  immediately  against  God,  or 
the  first  table  of  his  law,  are  more  heinous  in  their  own 
nature,  than  sins  committed  more  immediately  against 
man,  or  any  precept  of  the  second  table.  Likewise,  some 
sins  against  the  second  table,  are  more  heinous  in  them- 
selves, than  other  sins  against  the  said  table. 

Q,.  8.  What  examples  are  usually  given  of  both  these  1 

A.  Blasphemy  against  God,  is  more  heinous  in  its  own 
nature,  than  defaming,  or  speaking  evil  of  our  neighbour, 
1  Sam.  ii.  25 ;  and  adultery  is  more  heinous  than  theft,  Prov. 
vi.  33,  to  the  end  of  the  chapter. 

Gl.  9.  "  What  are  those  [aggravations]  that  make  some 
sins  more  heinous  than  others  ?" 

A.  Sins  "  receive  their  aggravation,  1.  From  the  persons 
offending.  2.  From  the  parties  offended.  3.  From  the 
nature  and  quality  of  the  offence.  4.  From  the  circum- 
stances of  time  and  place."  * 

Q.  10.  How  may  the  persons  offending  be  viewed] 

A.  They  may  be  viewed,  either  as  to  their  age,  gifts, 
or  office. 

Gl.  1 1.  What  aggravation  arises  from  the  age  of  the  per- 
sons offending] 

A.  If  persons  are  advanced  in  years,  by  which  they  may 
be  supposed  to  have  more  experience,  their  sins  are  more 
highly  aggravated  than  if  committed  by  children,  or  such 
as  are  raw  and  inexperienced.  Job  xxxii.  7. 
*  Larger  Catechism,  Q.  151. 


142  OF   SIN   IN   ITS    AGGRAVATIONS. 

Q.  12.  How  are  sins  aggravated  from  the  gifts  of  the 
persons  offending  1 

A.  U  the  onenders  have  been  eminent  for  their  profes- 
sion, 2  Sam.  xii.  14,  or  have  had  a  larger  measure  of  gifts, 
1  Kings  xi.  9,  or  grace,  James  iv.  17,  conferred  upon  them, 
their  sins  will  be  proportionably  aggravated  beyond  others, 
M^Jio^have  not  been  so  privileged. 

Q,.  13.  How  are  sins  aggravated  from  the  office,  or 
station,  in  which  persons  otfending  may  be  placed  1 

A.  If  the  persons  who  give  the  offence  be  in  an  eminent 
station  in  the  world,  or  vested  with  any  office  in  the  church, 
Jer.  xxiii.  11,  14,  or  in  the  state,  1  Kings  xiv^  16;  their  sins 
cannot  but  be  of  a  deeper  tincture  and  dye,  because  their  ex- 
ample is  more  likely  to  be  followed  by  others,  Jer.  xxiii.  14. 

Q..  14.  How  do  sins  receive  their  aggravation  from  the 
parties  offended  1 

A.  If  committed  "immediately  against  God,  his  attri- 
butes and  worship ;  against  Christ  and  his  grace  ;  against 
the  Holy  Spirit,  his  witness  and  worliing ;  against  superi- 
ors, and  such  as  we  stand  especially  related  and  engaged 
unto ;  against  any  of  the  saints,  particularly  weak  breth- 
ren ; — and  the  common  good  of  all,  or  many."  * 

Q,.  15.  On  what  account  is  sin  aggravated  as  being  com- 
mitted immediately  against  God,  his  attributes  and  wor- 
ship 3 

A.  In  as  much  as  it  is  doing  evil  in  his  sight,  Ps.  li.  4 ; 
is  despising  the  riches  of  his  goodness,  Rom.  ii.  4;  and 
undervaluing  his  ordinances,  Mai.  i.  8,  and  the  glory  he 
has  stamped  upon  them,  verse  14. 

Q,.  16.  In  what  consists  the  heinousness  of  sin,  as  being 
against  Christ  and  his  grace? 

A.  In  its  being  a  slighting  and  contemning  the  only 
remedy  which  infinite  wisdom  has  provided  for  our  mala- 
dy. Acts  iv.  12;  and  surely  there  can  be  no  escape,  if  we 
neglect  so  great  salvation,  Heb.  ii.  3. 

Q,.  17.  How  is  sin  aggravated  by  its  being  committed 
against  the  Holy  Spirit,  his  witness  and  working] 

A.  \x\  as  much  as  it  is  a  rejection  of  his  testimony  with- 
out us,  in  the  word,  John  xv.  26,  and  a  quenching  his  mo- 
tions and  operations  within  us,  1  Thess.  v.  19. 

Q,.  18.  What  aggravation  does  sin  receive,  as  being  com- 
mitted against  superiors,  and  such  as  we  stand  especially 
related  and  engaged  to  ] 

A.  In  so  far  as  sin  is  committed  against  any  of  these,  it 
is  a  violation  of  the  most  sacred  bonds,  both  of  nature, 
Pro\^  xxx.  17,  and  gratitude,  Ps.  Iv.  12,  13. 

Q,.  19.  How  is  it  aggravated,  as  being  committed  against 
the  saints,  particularly  weak  brethren  \ 

*  Larger  Catechism,  Question  151,  %  2. 


OP   SIN   IN   ITS    AGGRAVATIONS.  143 

A.  As  being  committed  against  the  saints,  it  is  a  con- 
tempt of  the  image  of  God  in  them,  Luke  x.  16;  and  as 
against  weak  brethren,  it  is  laying  a  stumbhng-biock  be- 
fore them,  by  which  they  may  be  insnared  and  fall,  1  Cor. 
viii.  12. 

Q,.  20.  Who  are  they  that  sin  against  the  common  good 
of  all  men,  or  many  of  them '.' 

A.  They  are  such  as  do  what  in  them  lies  to  hinder  the 
propagation  of  the  gospel  where  it  is  not,  and  to  mar  the 
success  of  it  where  it  is,  1  Thess.  ii.  15,  16;  there  being 
nothing  that  tends  more  to  the  common  good  of  all  men, 
than  the  word  of  this  salvation  being  sent  among  them, 
Acts  xiii.  26. 

Q,.  21.  What  is  the  aggravation  of  this  sin  1 

A.  It  makes  those  who  are  guilty  of  it  bear  the  nearest 
resemblance  they  can  to  the  devil,  who  aims  at  nothing 
more  than  the  ruin  and  destruction  of  mankind,  1  Pet.  v.  8. 

Q,.  22.  How  are  sins  aggravated  from  the  nature  and 
quality  of  the  offence  1 

A.  They  are  much  aggravated,  if  the  offence  be  against 
the  express  letter  of  the  law ;  break  many  commandments ; 
— if  it  break  forth  in  words  and  actions ; — admit  of  no 
reparation ;  if  against  conviction  of  conscience — if  done 
deliberately — obstinately,  and  with  delight.* 

Q,.  23.  Why  is  the  offence  said  to  be  aggravated  from 
being  committed  against  the  express  letter  of  the  law  1 

A.  Because  in  this  case  there  can  remain  no  manner  of 
doubt  about  the  sinfulness  of  the  action ;  and  therefore  it 
must  be  sinning  with  the  greatest  boldness  and  presump- 
tion, Rom.  i.  32. 

Q.  24.  What  aggravation  is  there  in  breaking  many  com- 
mandments at  once  ] 

A.  The  sin  thus  becomes  a  complicated  offence,  con- 
taining many  crimes  in  the  bosom  of  it ;  Uke  David's  sin 
in  the  matter  of  Uriah,  2  Sam.  xii.  9. 

Q,.  25.  How  is  sin  aggravated  by  breaking  forth  in  words 
and  actions  1 

A.  Sinful  words  and  actions  reflect  a  more  public  dis- 
honour on  God,  Matt.  v.  22,  and  do  greater  injury  to  men, 
Mic.  ii.  1,  than  if  they  were  latent  only  in  the  thought. 

Q..  26.  What  aggravation  is  there  in  those  sins  which 
admit  of  no  reparation? 

A.  Their  admitting  of  no  reparation,  cannot  fail  to  ag- 
gravate them  in  the  very  nature  of  things ;  thus  murder 
or  adultery  cannot  but  be  more  heinous  than  theft,  because 
there  may  be  restitution  of  one  kind  or  other  for  theft.  Lev. 
vi.  4,  5;  but  nothing  can  compensate  the  taking  away  of 

*  See  more  particulars  on  this  head,  Larger  Catechism,  Q.  151,  $  3. 


144  OF   THE   DESERT    OF   SIN. 

the  life  of  another,  Num.  xxxv.  31,  or  the  violation  of  the 
niarriage-bed  and  covenant,  Prov.  vi.  35. 

Q,.  27.  What  is  the  aggravation  of  sinning  against  con- 
victions of  conscience  ? 

A.  This  kind  of  sinning  offers  violence  to  ourselves, 
contrary  to  the  checks  of  that  judge  and  reprover  which 
every  one  has  in  his  own  breast,  Rom.  i.  32. 

Q,.  28.  What  is  the  evil  of  sinning  deliberately,  obsti- 
nately, and  with  delight  1 

A.  It  argues  the  giving  a  kind  of  defiance  to  the  Almigh- 
ty, Ex.  V.  2 ;  a  rooted  hatred  of  him,  Rom.  viii.  7  ;  and  is 
a  strong  evidence  of  judicial  blindness  and  hardness  of 
heart,  Zech.  vii.  11,  12. 

Ql.  29.  What  aggravation  do  sins  receive  from  the  cir- 
cumstance of  time  ? 

A.  They  are  more  heinous  if  committed  on  the  Lord's 
day,  Jer.  xvii.  27,  or  on  days  occasionally  set  apart  for 
fasting  or  thanksgiving,  Isa.  xxii.  12, 13,  than  at  other  times. 

d.  30.  How  are  sins  aggravated  from  the  circumstance 
of  the  place  in  which  they  are  committed  1 

A.  An  offence  is  more  heinous,  if  it  be  done  in  a  land  of 
gospel  light,  Isa.  xxvi.  10  ^  or  if  committed  in  pubhc,  or  in 
the  presence  of  others,  who  are  thereby  likely  to  be  pro- 
voked or  defiled,  2  Sam.  xvi.  22.  * 

Q,.  31.  What  improvement  should  we  make  of  this  doc- 
trine of  sin  in  its  aggravations  1 

A.  To  be  more  humbled  and  abased  before  the  Lord, 
under  a  sense  of  our  sins  thus  aggravated,  Ezra  ix.  6 ; 
and  likewise  so  much  the  more  to  admire  the  riches  of 
pardoning  mercy,  as  extended  to  the  very  chief  of  sinners, 
1  Tim.  i.  13,  15. 


Quest.  84.   What  doth  every  sin  deserve  7 
Ans.  Every  sin  deserves  God's  wrath  and  curse,  both 
in  this  life,  and  that  which  is  to  come. 

Q.  1.  What  do  you  understand  by  the  desert  or  demerit 
of  sin? 

A.  It  is  that  in  the  nature  of  sin,  which  of  itself  deserves 
all  that  wrath  and  curse,  which  God,  in  his  infinite  justice, 
has  entailed  upon  it.  Gal.  iii.  10. 

Q.  2.  What  is  it  in  the  nature  of  sin,  which,  of  itself, 
deserves  this  wrath  and  curse  ? 

A.  It  is  the  opposition,  and  contrariety  of  it  to  the  holi- 
ness of  God  expressed  in  his  law,  Hab.  i.  13 ;  which  is  the 

*  Larger  Catechism,  Quest.  151,  $  4. 


OF  THE  DESERT   OP  SIN.  145 

very  thing  tnat  constitutes  the  enormity,  or  heinousness  of 
it,  Jer.  xhv.  4. 

Q,.  3.  Can  wrath  be  ascribed  to  God  as  it  is  a  passion  1 

A.  No ;  for  all  passions,  properly  speaking,  are  inconsis- 
tent with  God's  absolute  unchangeableness,  Mai.  iii.  6,  and 
independence,  Acts  xiv.  15. 

Q,.  4.  What  then  is  to  be  understood  by  [God's  wrath  ]] 

A.  That  most  pure  and  undisturbed  act  of  his  will,  which 
produces  most  dreadful  effects  against  the  sinner,  Isa. 
xxxiii.  14. 

Q,.  5.  What  are  these  dreadful  effects,  which  the  wrath 
of  God  produces  against  the  sinner  ] 

A.  All  the  miseries  of  this  life,  death  itself,  and  the  pains 
of  hell  for  ever.  * 

Q,.  6.  Is  the  desert  of  sin  separable  from  the  nature  of  it  1 

A.  No ;  as  sin  is  the  very  opposite  of  God's  holy  nature 
and  righteous  law,  it  cannot  but  deserve  his  wrath  and 
curse,  Rom.  vi.  23. 

Q,.  7.  If  every  sin  deserves  God's  wrath  and  curse,  must 
not  the  sins  of  believers  deserve  the  same  likewise  ] 

A.  Whatever  be  the  desert  of  their  sin,  their  persons 
can  never  be  exposed,  or  liable  to  God's  vindictive  wrath, 
either  in  this  hfe,  or  that  which  is  to  come,  Zeph.  iii.  17. 
Hos.  xin.  14. 

Q,.  8.  Why  cannot  the  persons  of  believers  be  Hable  to 
the  wrath  and  curse  of  God  ] 

A.  Because  of  their  union  with  Christ,  Rom.  viii.  I,  w^ho 
has  fulfilled  all  righteousness  for  them,  ver.  33,  34 ;  or  an- 
swered all  the  demands  of  law  and  justice  in  their  room, 
chap.  iv.  25. 

Q,.  9.  What  do  the  Papists  mean  by  venial  sins  1 

A.  Such  sins  as  are  in  their  own  nature  so  small  and 
trivial,  that  they  do  not  deserve  eternal  punishment. 

Q,.  10.  Are  there  any  sins  in  this  sense  venial] 

A.  By  no  means;  for  the  least  sin,  being  committed 
against  a  God  of  infinite  perfection,  must,  on  that  account, 
be  objectively  infinite,  and  consequently  deserve  an  infinite 
punishment,  2  Thess.  i.  9. 

Q,.  11.  May  not  smaller  offences  be  atoned  for,  by  human 
satisfaction  or  penances  ? 

A.  "  Even  the  least  sin — cannot  be  expiated,  but  by  the 
blood  of  Christ,"  Heb.  xi.  22.  1  Pet.  i.  18,  19.  f 

Q,.  12.  What  may  we  learn  from  the  desert  of  sin? 

A.  The  amazing  love  of  God,  in  transferring  the  guilt 
and  punishment  of  sin,  to  the  glorious  Surety,  making 
"  him  to  be  sin  for  us,  who  knew  no  sin,  that  we  might  be 
made  the  righteousness  of  God  in  him,"  2  Cor.  v.  21. 

*  All  which  see  explained,  Part  I,  On  the  misery  of  man's  natural  state, 
t  Larger  Catechism,  Quest.  152.  Seethe  necessity  of  satisfaction  proved. 
Part  I.  On  Christ's  priestly  office. 
Part  II.— 13 


146  OP  THE   MEANS    OF 

Quest.  85.  What  doth  God  require  of  us  that  ice  may 
esca2:)e  his  ivrath  and  curse,  due  to  us  for  si?i  ? 

Ans.  To  escape  the  wrath  and  curse  of  God,  due  to  us 
for  sin,  God  requireth  of  us  faith  in  Jesus  Christ,  repent- 
ance unto  life,  with  the  diligent  use  of  all  the  outward 
means  whereby  Christ  communicateth  to  us  the  benefits  of 
redemption. 

Q,.  1.  What  weighty  argument  or  motive  (among  many 
others,)  does  the  scripture  afford,  for  essaying  the  practice 
of  what  [God  requires  of  us  ?] 

A.  That  though  we  are  enjoined,  to  work  out  our  own 
salvation  with  fear  and  trembling ;  yet,  we  are  at  the  same 
time  assured,  that  it  is  God  which  worketh  in  us,  both  to 
will  and  to  do,  of  his  good  pleasure,  Phil.  ii.  12,  13. 

Q,.  2.  Does  God  require  any  thing  of  us  in  point  of  duty, 
without  promising  suitable  furniture,  for  the  performance 
of  it? 

A.  No ;  for  he  has  said,  "  I  will — cause  you  to  walk  in 
my  statutes,  and  ye  shall  keep  my  judgments,  and  do  them," 
Ezek.  xxxvi.  27. 

Q.  3.  Can  we  [escape  the  wrath  and  curse  of  God,  due 
to  us  for  sin,]  by  any  thing  we  can  do  of  ourselves  ] 

A.  No,  surely  ;  for  "  all  our  righteousnesses  are  as  filthy 
rags,"  Isa.  Ixiv.  6 ;  and,  "  by  the  works  of  the  law,  shall 
no  flesh  be  justified,"  Gal.  ii.  16. 

Q.  4.  Why  then  does  the  answer  say,  that  to  escape  the 
wrath  and  curse  of  God,  due  to  us  for  sin,  [God  requires 
of  us,  faith  in  Jesus  Christ,  repentance  unto  life,  and  a  dil- 
igent use  of  all  the  outward  means  ?] 

A.  Because,  though  these  duties,  as  performed  by  us, 
can  neither  give  a  title  to,  nor  possession  of  eternal  life ; 
yet  God  appoints  and  requires  them,  both  as  they  are 
oneans  of  conveying  and  improving  the  sah^ation  purchased, 
1  Cor.  i.  21,  and  hkewise,  as  they  are  evMences  of  our  in- 
terest in  it,  when  conveyed,  John  vi.  47. 

Q..  5.  Wliy  does  God  require  [faith  in  Jesus  Christ]  as 
the  sovereign  means  of  escaping  his  wrath  and  curse  ? 

A.  Because  there  is  salvation  in  no  other ;  there  being 
"  none  other  name  under  heaven,  given  among  men,  where- 
b)''  we  must  be  saved,"  Acts  iv.  12. 

Q,.  6.  What  encouragement  have  we  to  essay  believing 
in  Jesus  Christ  ? 

A.  There  cannot  be  a  greater  encouragement  than  this, 
that  faith  is  the  gift  of  God,  Eph.  ii.  8 ;  and  accordingly 
the  promise  runs,  "  I  will  say,  It  is  my  people,  and  they 
shall  say,  The  Lord  is  my  God,"  Zech.  xiii.  9. 


SALVATION  IN  GENERAL.  147 

Q,.  7.  Why  is  [repentance  unto  life]  required  1 

A.  Because  it  is  the  inseparable  fruit  and  effect  of  faith 
or  believing,  Zech.  xii.  10:  "They  shall  look  upon  me 
whom  they  have  pierced,  and  they  shall  mourn  for  him." 

Q,.  8.  What  encouragement  have  sinners  of  mankind, 
privileged  with  gospel  light,  to  look  for,  or  expect  this  bles- 
sing of  repentance  unto  life,  which  God  requires  of  them? 

A.  They  are  warranted  to  expect  it  on  this  ground,  that 
as  Christ  has  received  gifts  for  men,  Ps.  Ixviii.  18,  so  "him 
hath  God  exalted  with  his  right  hand  to  be  a  Prince  and  a 
Saviour,  to  give  repentance  to  Israel,"  Acts  v.  31. 

Q.  9.  Why  does  God  require  of  us  [the  diligent  use  of  all 
the  outward  means  whereby  Cnrist  communicates  to  us 
the  benefits  of  redemption  1] 

A.  Because  a  neglect  or  contempt  of  the  means  of  divine 
appointment,  for  communicating  the  benefits  of  redemp- 
tion, is,  in  the  sight  of  God,  the  same  thing  as  a  neglect  or 
contempt  of  these  inestimable  benefits  themselves,  Luke 
X.  16 :  "He  that  despiseth  you,  despiseth  me ;  and  he  that 
despiseth  me,  despiseth  him  that  sent  me." 

Q,.  10.  Can  our  believing,  repenting,  and  diligent  use  of 
means,  as  they  are  acts  of  ours,  be  the  procuring  cause  of 
our  escaping  wrath,  or  found  our  title  to  life  and  salvation  1 

A.  No ;  for,  "  by  the  deeds  of  the  law,  there  shall  no  flesh 
be  justified  in  his  sight,"  Rom.  iii.  20.  Our  security  from 
wrath  and  title  to  heaven,  are  founded  on  the  imputation 
of  the  surety  righteousness  alone,  Isa.  xlv.  25. 

Q,.  11.  What  would  be  the  consequence  of  making  our 
faith,  repentance,  and  good  works,  the  procuring  cause  of 
our  escaping  the  wrath  and  curse  of  God  due  to  us  for  sin  ? 

A.  This  would  be  setting  aside  the  satisfaction  of  Christ, 
and  making  a  saviour  of  our  duties,  than  which  nothing 
could  nail  us  more  effectually  down  under  the  curse.  Gal. 
iii.  10 :  "As  many  as  are  of  the  works  of  the  law,  are  un- 
der the  curse." 

Q,.  12.  Have  unbelieving  and  impenitent  sinners  any 
warrant  to  conclude,  that  they  have  escaped  the  wrath 
and  curse  of  God,  due  to  them  for  sin  1 

A.  No,  surely;  for  "he  that  belie veth  not, is  condemned 
already,"  John  iii.  18 ;  and  our  Lord  says,  "  Except  ye  re- 
pent, ye  shall  all  likewise  perish,"  Luke  xiii.  3. 

Q,.  13.  Is  our  escaping  the  wrath  and  curse  of  God  sus- 
pended on  the  condition  of  our  faith,  repentance,  and  dil- 
igent use  of  the  outward  means'? 

A.  No;  for,  if  any  promised  blessing  were  suspended 
upon  the  condition  of  our  personal  obedience,  it  would  be 
the  very  form  of  the  covenant  of  works,  Rom.  x.  5 :  "  Moses 
describeth  the  righteousness  which  is  of  the  law,  that  the 
man  which  doth  these  things,  shall  live  by  them." 

Q,.  14.  When  do  carnal  arid  unregenerate  men  turn  the 


148  OF   THE   MEANS    OF   SALVATION   IN  GENERAL. 

dispensation  of  the  covenant  of  grace  into  the  form  of  the 
covenant  of  works? 

A.  When  they  separate  the  duties  of  faith,  repentance, 
and  the  dihgent  use  of  the  means,  from  the  promises  of  the 
covenant,  and  hope  to  make  themselves  accepted  with  God 
by  their  personal  performance  of  these  duties,  Rom.  x.  3. 

Q,.  15.  What  CO fuie.vioji  have  faith,  repentance,  and  the 
use  of  outward  means,  with  salvation  ! 

A.  They  have  the  connexion  of  appointed  means  pre- 
scribed by  God  himself,  which,  by  his  blessing,  are  sub- 
servient for  such  a  valuable  end  ;  being  themselves  a  part 
of  salvation,  and  evidences  of  it,  2  Thess.  ii.  13. 

Q.  16.  How  are  the  means  of  salvation  usually  distin- 
guished 1 

A.  Into  internal  and  external. 

Q..  17.  What  are  the  internal  means'? 

A.  Faith  and  repentance,  with  the  other  graces  that  ac- 
company or  flow  from  them. 

Q,.  IS.  Why  called  internal,  or  inward] 

A.  Because  they  are  wrought  in  the  hearts  of  the  elect, 
by  the  Spirit  of  God,  as  the  fruits  and  effects  of  Christ's 
purchase  and  mediation,  Zech.  xii.  10. 

Q,.  19.  What  are  the  external  or  outward  means? 

A.  They  are  the  ordinances  of  divine  institution,  and 
appointment ;  such  as,  the  word,  sacraments,  and  prayer. 

Q.  20.  How  is  faith  in  Jesus  Christ  connected  with  sal- 
vation 1 

A.  As  it  is  the  hand  that  receives  Christ  and  his  right- 
eousness, as  the  all  of  our  salvation,  Ps.  Ixviii.  31.  John.  i.  12. 

Q,.  21.  How  is  repentance  unto  life  connected  with  salv^a- 
tion] 

A.  As  it  consists  in  that  godly  sorrow  for  sin,  flowing 
from  faith,  which  is  both  the  exercise  and  ornament  (in 
some  measure)  of  all  the  travellers  Zion-ward,  while  in  this 
world,  Jer.  1.  4.  2  Cor.  vii.  11. 

Q,.  22.  How  is  the  diligent  use  of  outward  means  con- 
nected with  salvation? 

A.  As  it  is  by  them  that  [Christ  communicates  to  us  the 
benefits  of  redemption,]  Prov.  ii.  1 — IG. 

Q..  23.  Could  he  not  communicate  the  benefits  of  redemp- 
tion, without  the  outward  means'? 

A.  Whatever  he  could  do,  yet  his  ordinary  method  is  to 
honour  his  own  ordinances,  as  the  means  of  communica- 
ting these  benefits  to  us,  which  we  are  not  to  expect  but 
in  the  use  of  them,  Prov.  viii.  34.  Rom.  x.  17. 

CI.  24.  What  use  does  God  require  us  to  make  of  the 
outward  means'? 

A.  He  requires  us  to  make  [a  diligent  use]  of  them. 

Q,.  25.  What  is  a  diligent  use  of  the  outward  means  1 

A.  It  is  an  embracing  every  opportunity  offered  in  provi- 


OF   FAITH    IN   JESUS    CHRIST.  149 

dence,  for  attending  upon  God  in  them,  looking  earnestly 
for  his  blessing  upon  them,  by  which  alone  they  become 
efficacious  for  our  spiritual  benefit,  1  Cor.  iii.  6,  7. 


Quest.  86.   What  is  faith  in  Jesus  Christ  1 

Ans.  Faith  in  Jesus  Christ  is  a  saving  grace,  whereby 

we  receive  and  rest  upon  him  alone  for  salvation,  as  he  is 

offered  to  us  in  the  gospel. 

Q.  1.  What  are  the  several  kinds  of  faith  mentioned  in 
scripture  1 

A.  They  are  these  four :  historical,  temporary,  the  faith 
of  miracles,  and  saving  faith. 

Q,.  2.  What  is  historical  faith  1 

A.  It  is  a  bare  assent  to  the  truth  of  what  is  revealed 
in  the  word,  without  any  real  affection  or  regard  to  the 
things  revealed  in  it.  Such  a  faith  as  this  may  be  found 
in  devils,  James  ii.  19  ;  and  in  wicked  men.  Acts  viii.  13. 

Q..  3.  Why  called  historical  \ 

A.  Not  merely  because  it  believes  only  the  histories  of 
the  Bible ;  but  because  it  assents  to  the  truths  revealed  in 
it,  as  being  little  or  no  way  concerned  in  them,  or  without 
any  particular  application  of  them  to  the  soul,  Acts 
xxviii.  26. 

Q,.  4.  What  is  temporary  faith  ? 

A.  It  is  such  as,  together  with  an  assent  to  the  truth  of 
divine  revelation,  is  also  accompanied  with  some  slight 
and  transient  motion  upon  the  affections ;  which  may  en- 
dure for  awhile,  and  then  vanishes,  Matt.  xiii.  20,  21. 

Q,.  5.  Has  this  kind  of  faith  any  influence  upon  the 
practice  ] 

A.  It  may  be,  for  a  time,  accompanied  with  an  external 
reformation  from  some  grosser  sins,  2  Pet.  ii.  20. 

Qi.  6.  What  is  the  faith  of  miracles  ] 

A.  It  is  that  peculiar  gift,  by  which  a  person  beheves, 
that,  by  the  power  of  God,  something  shall  be  effected  by 
him  which  is  quite  above  the  power  of  all  natural  causes, 
1  Cor.  xiii.  2. 

Q,.  7.  On  what  occasion  has  God  bestowed  upon  any 
this  faith  ? 

A.  For  the  confirmation  of  some  extraordinary  mission, 
or  of  some  important  article  of  revealed  religion ;  as  the 
miracles  of  Moses  under  the  Old  Testament ;  and  of  the 
apostles  under  the  New. 

Q.  8.  Was  not  the  faith  of  miracles,  in  the  days  of  our 
Saviour  and  his  apostles,  conferred  upon  some  who  were 
not  in  a  state  of  salvation ! 

13* 


150  OF   FAITH    IN   JESUS    CHRIST. 

A.  Yes ;  both  the  extraordinary  gift  of  the  faith  of  mir- 
acles, and  the  ordinary  and  common  gifts  of  the  ISpirit, 
were  conferred  upon  some,  who,  we  are  assured,  will  be 
utterly  rejected  of  God,  Matt.  vii.  22,  23 :  "  Many  will  say 
unto  me  in  that  day,  Lord,  Lord,  have  we  not  jprophesied 
in  thy  name  ]  and  in  thy  name  have  cast  out  devils  1  and 
in  thy  name  done  many  iconderfid  works  ?  And  then  will 
I  proless  unto  them,  I  never  kjiew  you :  depart  from  me, 
ye  that  work  iniquity." 

Q,.  9.  What  is  saving  and  justifying  faith  1 

A.  It  is  that  faith  in  Jesus  Christ,  which  is  described  in 
the  answer,  "  whereby  we  receive  and  rest  upon  him  alone 
for  salvation,"  &c. 

Q,.  10.  Why  is  this  faith,  described  in  the  answer,  called 
a  [g-^^ace?] 

A.  Because  it  is  the  gift  of  God,  freely  bestowed  upon 
the  sinner,  Eph.  ii.  8,  who  has  no  antecedent  worth,  value, 
or  good  qualification,  of  which  he  can  boast,  1  Cor.  iv.  7. 

(i.  11.  Why  a  [saving-]  grace] 

A.  Because  wherever  true  faith  is,  there  salvation  is 
already  begun,  which  shall  certainly  be  consummated  in 
due  time,  Johniii.  36. 

Q,.  12.  Where  is  the  connexion  estabhshed  between  faith 
and  salvation? 

A.  Faith  being  the  gifted  hand  that  is  stretched  out  to 
receive  Christ  in  the  promise,  Ps.  Ixviii.  31,  cannot  but  be 
inseparably  connected  with  salvation ;  because  Christ, 
whom  faith  receives,  is  the  all  of  our  salvation.  Col.  iii.  11  : 
hence  is  that  promise,  Mark  xvi.  16,  He  that  believeth — 
shall  be  saved. 

a  13.  Why  is  it  called  faith  [in  Jesus  Christ?] 

A.  Because  Christ  is  the  main,  or  principal  object  of  sav- 
ing faith.  Acts  xvi.  31. 

Q,.  14.  Why  do  you  call  him  the  main  or  principal  object 
of  faith  1 

A.  Because  nothing  can  fill  the  eye  or  hand  of  faith,  but 
Christ  only,  or  God  in  him,  Ps.  Ixxiii.  25. 

Q,.  15.  How  is  faith  in  Jesus  Christ  denominated  in  the 
answer? 

A.  It  is  called  a  [receiving,]  John  i.  12,  and  [resting]  on 
him,  Ps.  xxxvii.  7. 

Q,.  16.  Are  there  not  other  denominations  of  faith  in 
Christ  of  the  same  divine  authority  with  those  mentioned  ? 

A.  Yes ;  such  as  eating,  drinking,  flying,  entering,  and 
many  others. 

Q,.  17.  From  whence  are  these  various  denominations  of 
faith  derived  ? 

A.  From  the  different  views  in  which  Christ  is  represen- 
ted in  the  word. 

Q.  18.  How  may  the  above  denominations  of  faith  be 


OF   FAITH   IN  JESUS   CHRIST.  151 

applied  to  the  different  views  in  which  Christ  is  represen- 
ted in  the  word  ] 

A.  When  the  flesh  and  blood  of  Christ  (or  his  incarna- 
tion and  satisfaction)  are  exhibited  as  meat  indeed,  and 
drink  indeed ;  faith,  in  conformity  to  this,  is  called  eating 
and  drinking  of  the  same,  John  vi.  55,  56 ;  when  Christ 
is  held  forth  as  a  refuge,  faith  is  a  flying  to  him  for  safety, 
Heb.  vi.  18 ;  and  when  he  is  represented  as  a  door,  faith  is 
an  entering  in  by  him,  John  x.  9. 

Q,.  19.  VVhy  is  faith,  in  the  answer,  expressed  by 
[receiving  1] 

A.  Because  Christ,  the  glorious  object  of  it,  is  revealed 
in  scripture,  under  the  notion  of  a  gift,  2  Cor.  ix.  15,  pre- 
sented to  such  as  are  quite  poor,  and  have  nothing  of  their 
own,  Rom.  iii.  17,  18. 

Q,.  20.  Can  there  be  a  receiving  of  Christ,  without  a 
previous  giving  of  him  ] 

A.  No :  there  may  indeed  be  a  giving,  w^here  there  is 
no  receiving,  because  the  gift  may  be  refused ;  but  there 
can  be  no  such  thing  as  a  receiving  of  Christ,  without  a 
giving  of  him  before ;  for  a  man  can  receive  nothing  ex- 
cept it  be  given  him  from  heaven,  John  iii.  27. 

Q,.  21.  Why  is  faith  called  a  [resting]  on  Christ "? 

A.  Because  he  is  revealed  in  the  word  as  a  firm  founda- 
tion, Isa.  xxviii.  16,  on  which  we  may  lay  the  weight  of 
our  everlasting  concerns,  with  the  greatest  confidence  and 
satisfaction,  Ps.  cxvi.  7. 

Q,.  22.  To  what  other  scripture  expression  is  resting  on 
Christ  equivalent  ] 

A.  It  is  the  same  with  trusting  in  him,  Isa.  xxvi.  4 ;  or 
relying  on  his  righteousness  and  fulness,  as  laid  out  in  the 
word,  for  our  unanswerable  plea,  and  inexhaustible  trea- 
sure, chap.  xlv.  24. 

Q..  23.  For  what  end  do  we  receive  Christ  and  rest 
upon  him  ] 

A.  [For  salvation,]  Acts  xv.  11. 

Q,.  24.  What  is  the  [salvation]  for  which  we  receive  and 
rest  upon  Christ  1 

A.  It  is  salvation  from  sin.  Matt.  i.  21,  as  well  as  from 
wrath,  1  Thess.  i.  10;  consisting  in  a  life  of  holiness  here, 
as  well  as  of  happiness  hereafter.  It  is  salvation  begun  in 
this  life,  and  consummated  in  glory.  Rev.  iii.  21. 

Q.  25.  Why  are  we  said  to  receive  and  rest  upon  Christ 
[alone]  for  this  salvation  T 

A.  To  exclude  every  thing  else  except  Christ  himself, 
and  his  righteousness,  as  the  ground  of  our  confidence  be- 
fore God,  and  title  to  eternal  life.  Acts  iv.  12. 

Q,.  26.  What  else  do  men  ordinarily  rest  upon  for  salva- 
tion T 

A.  Upon  the  general  mercy  of  God ;  the  works  of  the 


152  OF  FAITH   IN  JESUS   CHRIST. 

law ;  or  a  mixture  of  their  own  works  with  the  righteous- 
ness of  Christ. 

Q,.  27.  Who  are  they  that  rest  on  the  general  mercy  of 
God) 

A.  They  who  never  saw  the  necessity  of  a  satisfaction 
to  law  and  justice,  in  order  to  the  honourable  exercise  of 
mercy,  according  to  Ex.  xxxiv.  7. 

Gl.  28.  Who  are  they  who  rest  on  the  works  of  the  law, 
as  the  ground  of  their  confidence  1 

A.  Such  as  have  never  been  convinced,  that  the  de- 
mands of  the  law  are  utterly  above  their  reach.  Gal.  iii.  12. 

Q.  29.  Who  are  they  that  are  for  blending  or  mixing 
their  own  works  with  the  righteousness  of  Christ,  as  the 
ground  of  their  hopel 

A.  Such  as  foolishly  imagine  they  can  supply  what  is 
defective  in  their  own  obedience,  by  what  Christ  has  done 
for  them,  Rom.  ix.  31,  32. 

Q,.  30.  To  what  does  our  Lord  resemble  this  practice  1 

A.  To  the  putting  a  piece  of  new  cloth  into  an  old  gar- 
ment, by  which  the  rent  is  made  worse,  Matt.  ix.  16. 

Q.  31.  Are  not  the  very  expressions  of  receiving  and 
resting  on  Christ,  designed  to  exclude  the  works  of  the 
law,  from  being  any  part  of  the  ground  of  our  hope  of 
salvation  ] 

A.  Yes ;  for,  when  a  poor  man  receives  his  alms,  or  a 
weary  man  sits  down,  and  rests  himself;  neither  of  them 
can,  in  any  propriety  of  speech,  be  said  to  work. 

Q,.  32.  Upon  what  warrant  do  we  receive  and  rest  upon 
him  for  salvation] 

A.  Upon  the  warrant  of  his  being  offered. 

Q.  33.  To  whom  is  he  offered  ] 

A.  He  is  offered  [to  us,]  men  and  women  of  Adam's 
family,  in  contradistinction  to  the  angels  that  fell,  Heb. 
ii.  16. 

Q,.  34.  Where  is  the  offer  made  1 

A.  [In  the  gospel.] 

Q,.  35.  What  is  the  [gospel]  as  containing  this  offer  1 

A.  It  is  good  tidings,  Luke  ii.  10;  or  the  promise  of 
eternal  life,  1  John  ii.  25,  to  sinners  of  mankind,  as  such, 
through  Jesus  Christ  our  Lord,  Prov.  viii.  4. 

Q,.  36.  Though  the  offer  of  Christ  to  us  be  last  mention- 
ed, in  the  answer,  yet  is  it  not  the  first  thing  to  be  be- 
lieved ? 

A.  Surely  it  is ;  for  unless  one  believe  that  Christ  is  of- 
fered to  him  as  a  Saviour,  he  will  never  receive  and  rest 
upon  him  for  salvation,  Rom.  x.  14. 

Q.  37.  Who  offers  Christ  to  us  in  the  gospel  1 

A.  God,  essentially  considered  in  the  person  of  the  Father, 
makes  the  original  or  authentic  gospel  offer  of  him,  John 


OF   FAITH    IN  JESUS    CHRIST.  153 

vi.  32:    "My  Father  giveth    you  the  true  bread  from 
heaven." 

Q..  38.  In  what  form  or  tenor  does  this  authentic  offer 
run  ] 

A.  In  the  form  of  a  deed  of  gift,  or  grant,  in  which  he 
makes  over  his  Son,  JesQS  Christ,  to  mankind  lost,  that 
whosoever  of  them  aJl  shall  receive  this  gift,  shall  not  per- 
ish, but  have  eternal  life. 

Q,.  39.  In  what  text  of  scripture  (amongst  others)  is  this 
grant,  or  authentic  gospel  offer,  contained  ] 

A.  It  is  expressed  in  so  many  words,  John  iii.  16:  "God 
so  loved  the  world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  on  him  should  not  perish,  but 
have  everlasting  life." 

d.  40.  Who  are  they  that  offer  Christ  to  sinners  in  sub- 
ordination to  God  ] 

A.  Ministers  of  the  gospel,  who  have  a  commission  from 
him  so  to  do,  2  Cor.  v.  19,  20. 

Q,.  41.  What  is  the  ministerial  offer? 

A.  It  is  the  publishing  or  proclaiming  of  Heaven's  gift, 
or  grant,  to  sinners  of  mankind,  without  exception,  as  the 
foundation  of  their  faith  or  warrant  to  believe,  1  John  v.  11. 

Q.  42.  What  would  be  the  consequence,  if  there  were 
any  exception  in  the  authentic  gospel  offer  3 

A.  The  consequence  would  be,  that  no  ministerial  offer 
of  Christ  could  be  made  to  the  party  excepted,  more  than 
to  the  fallen  angels. 

Q,.  43.  Does  the  universality  of  Heaven's  grant,  and  of 
the  ministerial  offer  founded  on  it,  infer  a  universal  re- 
demption as  to  purchase  ] 

A.  By  no  means ;  it  only  infers  a  universal  warrant  to 
believe. 

Q.  44.  How  do  you  prove  that  it  infers  a  universal  war- 
rant to  believe  1 

A.  From  this,  that  if  there  were  not  such  a  gift  and  grant 
of  Christ  as  warranted  all  to  receive  him,  the  unbehevmg 
world  could  not  be  condemned  for  rejecting  him,  as  we 
find  they  are,  John  iii.  18:  "He  that  believeth  not  is  con- 
demned already." 

Q..  45.  Is  there  any  analogy,  or  proportion,  between  our 
receiving  and  resting  on  Christ,  and  the  offer  that  is  made 
of  him  in  the  gospel] 

A.  Yes :  we  receive  and  rest  upon  him  [as]  he  is  offered 
in  it,  1  Cor.  xv.  II:  So  we  preach,  and  so  ye  believed. 

Q,.  46.  How  is  he  offered  in  the  gospel  1 

A.  He  is  offered  freely,  wholly,  and  particularly. 

Q,.  47.  How  do  you  prove,  that  he  is  offered,  and  should 
be  receiv^ed  freely] 

A.  From  Isa.  Iv.  1:  "Ho,  every  one  that  thirsteth,  come 
ye  to  the  waters,  and  he  that  hath  no  money ;  come  ye, 


154  OF   FAITH    IN   JESUS   CHRIST. 

buy  and  eat;  yea,  come,  buy  wine  and  milk,  without 
money  and  without  price,  Rev.  xxii.  17:  Whosoever  will, 
let  hin]  take  the  water  of  life  freely." 

Q,.  48.  AVhy  is  Christ  to  be  received  freely  1 

A.  Because  God,  out  of  his  sovereign  and  matchless 
love,  makes  a  free  gift  of  him  to  mankind  sinners,  Joim  iii. 
16,  as  being  infinitely  above  all  price.  Job  xxviii.  13 — 24. 

Q,.  49.  What  do  the  proud  and  legal  hearts  of  sinners 
bring  as  a  price  for  Christ,  who  is  absolutely  inestimable  1 

A.  Their  duties,  their  good  quahfications,  their  honest 
aims,  their  sincere  endeavours,  and  the  like. 

Q,.  50.  W^hy  do  they  presume  to  bring  such  things  as 
these  ] 

A.  Because  they  know  not  that  they  are  wretched,  and 
miserable,  and  poor,  and  blind,  and  naked,  Rev^  iii.  17. 

Q.  51.  What  is  it  to  receive  Christ  wholly] 

A.  It  is  to  receive  him  in  his  person,  as  vested  with  all 
his  relative  offices,  of  prophet,  priest,  and  king. 

Q.  52.  Why  must  he  be  received  wholly  1 

A.  Because  there  is  nothing  of  Christ  we  can  possibly 
do  without :  standing  in  absolute  need  of  him,  as  a  pro- 
phet for  instruction ;  as  a  priest,  for  righteousness ;  and  as 
a  king,  for  sanctification,  1  Cor.  i.  SO. 

Q..  53.  What  is  it  for  a  person  to  receive  Christ  par- 
ticularly 1 

A.  It  is  to  be  verily  persuaded  that  Christ  is  his,  upon 
the  grant  and  offer  of  him,  in  the  word,  to  him  in  particu- 
lar, John  vii.  37,  and  ix.  35. 

Q.  54.  Is  it  not  sufficient  that  a  man  believe,  that  the 
grant  and  offer  of  Christ  is  to  sinners  of  mankind  in  gen- 
eral] 

A.  No :  there  can  be  no  benefit  by  a  belief  of  the  general 
offer,  without  a  particular  application,  or  appropriation  of 
it  to  the  person  himself,  1  Tim.  i.  15. 

Q,.  55.  How  is  this  ilhistrated  by  an  example? 

A.  It  is  commonly  illustrated  thus :  If  a  king  makes  a 
proclamation  of  pardon  and  indemnit)'-  to  all  the  rebels 
within  his  kingdom,  it  is  plain,  that  every  individual  rebel 
nnist  either  believe  the  pardon  of  his  own  crime  of  re- 
bellion in  particular,  or  else  reject  the  king's  proclamation 
of  grace,  and  continue  in  his  rebellious  practices :  there  is 
no  medium. 

Q.  5().  Is  not  believing  that  an  indemnity  is  offered  to 
rebels  in  general,  a  medium  between  the  two? 

A.  No :  because  loyal  subjects,  who  need  no  pardon, 
may  believe  that  a  general  indemnity  is  offered  to  rebels ; 
and  this  even  rebels  themselves  may  beheve,  who  yet  may 
reject  the  benefit  of  that  indemnity,  and  continue  in  their 
rebellion,  John  v.  40. 

Q,.  57.  Is  a  belief  and  persuasion  of  the  mercy  of  God  in 


OF   PAITH   IN   JESUS   CHRIST.  155 

Christ,  and  of  Christ's  ability  and  willingness  to  save  all 
that  come  to  him,  all  that  is  necessary  to  constitute  justi- 
fying faith  1 

A.  No :  because  there  being  no  appropriation,  or  par- 
ticular application  in  this  persuasion,  it  can  be  no  more 
than  such  a  faith  as  devils  and  reprobates  may  have ;  or 
such  as  Papists  and  Arminians  may  subscribe  to,  consis- 
tently with  their  other  errors  and  heresies. 

Q..  58.  What  is  that  appropriating  persuasion,  in  the 
nature  of  faith,  which  is  necessary  to  answer  the  call  and 
ojffer  of  the  gospel  ? 

A.  It  is  not  a  persuasion  that  Christ  is  mine  in  posses- 
sion, or  that  I  am  already  in  a  state  of  grace :  but  a  per- 
suasion that  Christ  is  mine  in  the  gift  of  God,  and  offer  of 
the  gospel,  Zech.  xiii.  9 :  "  I  will  say,  It  is  my  people ;  and 
they  shall  say.  The  Lord  is  my  God:  and  therefore  I  ap- 
propriate to  myself  the  common  salvation.  Acts  xv.  11 ;  or 
Mdiat  did  lie  before  me  in  common,  in  the  gospel  offer,  I 
take  home  to  my  own  soul  in  particular,  Gal.  ii.  20,  "  Who 
loved  me,  and  gave  himself  for  me :"  believing  that  I  shall 
have  life  and  salvation  by  Christ;  and  that  whatever  he 
did,  for  the  redemption  of  sinners,  he  did  it  for  me. 

(i.  59.  Why  is  an  appropriating  persuasion  (or,  a  man's 
being  persuaded  that  Christ  is  his  in  particular)  necessary 
to  the  nature  of  saving  and  justifying  faith  ] 

A.  Because  nothing  can  relieve  the  sinner  from  the 
curse  of  the  law,  accusing  and  condemning  him  in  par- 
ticular, but  faith's  application  of  an  offered  Saviour,  as 
made  a  curse  for  him  in  particular,  to  deliver  him  from 
that  law-curse,  Gal.  iii.  10,  13. 

Q,.  60.  How  do  you  prove,  that  a  particular  application 
of  Christ  is  the  effectual  relief  from  the  curse  of  the  law, 
denounced  against  the  sinner  in  particular  ] 

A.  From  this,  that  the  free  gift  is  as  full  to  justification, 
as  the  offence,  through  the  law,  was  to  condemnation  ;  for, 
"as  by  the  offence  of  one,  judgment  came  upon  all  men  to 
condemnation  ;  even  so,  by  the  righteousness  of  one,  the 
free  gift  came  upon  all  men  to  justification  of  life,"  Rom. 
V.  18. 

Q,.  61.  Since  an  appropriating  persuasion  is  necessary 
to  the  nature  of  faith,  has  every  one  that  has  true  faith, 
always  an  assurance  of  his  being  in  a  gracious  state  1 

A.  No ;  for  though  a  believer  he  persuaded  that  Christ 
is  his  in  the  promise  and  offer  of  the  gospel :  yet,  through 
the  prevalency  of  remaining  corruption,  he  may  frequently 
doubt  of  his  being  in  a  state  of  grace,  or  of  his  present  title 
to  eternal  life,  Isa.  xlix.  14. 

Q..  62.  Is  doubting,  then,  in  the  nature  of  faith,  because 
it  is  incident  to  the  believer  1 

A.  Doubting  can  no  more  be  said  to  be  in  the  nature  of 


15G  OF   FAITH    IN   JESUS    CHRIST. 

faith,  because,  through  the  prevalence  of  unbelief  and  cor- 
ruption, it  sometimes  takes  place  in  the  believer,  than  dark- 
ness can  be  said  to  be  in  the  nature  of  the  sun,  because  it 
is  sometimes  eclipsed ;  for  faith  and  doubting  are,  in  their 
own  nature,  opposite,  Matt.  xxi.  21  :  "If  ye  have  faith,  and 
doubt  not." 

U.  Go.  Have  all  true  believers  the  same  measure  of  sav- 
ing faith  ] 

A.  No;  some  are  but  of  little  faith, Matt.  xiv.  31 ;  where- 
as others  are  "  strong  in  faith  ;  giving  glory  to  God,"  Rom. 
iv.  20.  Howbeit  the  lowest  measure  of  true  and  saving 
faith  is  infallibly  connected  with  glory,  Matt.  xii.  20. 

Q,.  64.  What  are  the  evidences  of  a  strong  faith] 

A.  Trusting  to  the  bare  word  of  a  faithful  and  powerful 
God,  even  when  the  outward  course  of  providence  seems 
to  run  against  the  performance  of  the  promise,  Rom.  iv. 
19 ;  a  fixed  resolution  to  wait  on  the  Lord,  for  the  prom- 
ised good  which  we  want,  even  after  seeming  repulses 
and  refusals.  Matt.  xv.  22 — 29 ;  and  a  sedate  reposing 
ourselves  on  an  unchangeable  God,  under  all  the  vicissi- 
tudes of  time,  Ps.  cxii.  7. 

Q,.  65.  How  may  the  weakness  of  faith  be  discerned? 

A.  The  more  easily  a  person  can  suspect  the  love  and 
favour  of  God,  Isa.  xl.  27 ;  the  more  impatient  under  delays 
of  answering  requests,  chap,  xxxviii.  14 ;  and  the  more 
addicted  to  a  life  of  sense,  John  xx.  25,  the  weaker  is  the 
faith. 

Q.  66.  How  may  the  truth  and  reality  of  saving  faith  be 
known,  though  it  be  in  the  weakest  and  lowest  degree  ? 

A.  If  we  bear  an  inward  enmity  to  all  sins,  because 
offensive  to  God,  Ps.  li.  4 ;  if  we  can  say,  that  it  is  the  de- 
sire of  our  souls  to  love  Christ  above  all  things,  John  xxi. 
17 ;  and  to  be  eternal  debtors  to  free  grace,  reigning  through 
his  righteousness,  Rom.  v.  20,  21 ;  then  we  may  warrant- 
ably  conclude,  that  our  faith,  however  weak,  is  yet  of  a 
saving  nature. 

Q,.  67.  To  what  is  true  faith  opposed  in  scripture? 

A.  It  is  opposed  to  a  staggering  at  the  promise,  Rom.  iv 
20 ;  to  wavering,  James  i.  0 ;  to  doubting.  Matt.  xxi.  21 ; 
and,  in  a  word,  to  unbelief,  Mark  ix.  24. 

Q,.  68.  Who  are  they  who  will  not  be  charged  with  the 
sin  of  unbelief] 

A.  The  Heathen  world,  who  are  not  privileged  with  the 
light  of  gospel  revelation,  Rom.  x.  14:  "How  shall  they 
believe  in  him  of  whom  they  have  not  heard  ?" 

Q,.  69.  W^hat  is  the  evil  of  this  sin,  in  those  who  are  fa- 
voured with  gospel  light  ] 

A.  It  makes  God  a  liar,  1  John  v.  10;  treads  "  under  foot 
the  Son  of  God;"  and  does  "despite  unto  the  Spirit  of 
grace,"  Heb.  x.  29. 


OP   FAITH    IN   JESUS    CHRIST.  157 

Q,.  70.  What  is  the  proper  seat  of  faith  1 

A.  The  heart :  for  with  the  heart  man  believeth  unto 
righteousness,  Rom.  x.  10;  though  faith  be  radically  in 
the  understanding,  yet  it  operates  upon  the  will,  which  em- 
braces the  object  with  particular  application,  Heb.  xi.  1 3. 

Q,.  71.  Is  knowledge  necessary  to  savdng  faith  ] 

A.  It  is  so  necessary  that  there  can  be  no  saving  faith 
without  it,  1  John  iv.  16  :  "  We  have  known  and  believed 
the  love  that  God  hath  to  us." 

Q,.  72.  What  is  the  difference  between  the  knowledge  of 
faith,  and  speculative  knowledge  ] 

A.  The  knowledge  of  faith  is  humbling,  1  Cor.  viii.  2; 
transforming,  Acts  xxvi.  18;  affectionate,  1  John  iv.  8; 
and  progressive,  Hos.  vi.  3  :  whereas,  common  or  specula- 
tive knowledge  has  none  of  these  properties,  nor  effects. 

Q.  73.  In  what  consists  the  harmony  or  agreement  be- 
tween faith,  love,  and  hope"? 

A.  By  faith,  we  get  a  sight  of  an  unseen  good,  and  be- 
lieve it,  Heb.  xi.  27 ;  by  love  we  desire  and  seek  after  it, 
Isa.  xxvi.  8 ;  and  by  hope,  we  confidently  expect,  and  pa- 
tiently wait  for  it,  Rom.  viii.  25. 

Q,.  74.  How  does  faith  view  and  consider  its  objects'? 

A.  It  views  them,  as  certain,  suitable,  and  invisible. 

Q.  75.  Why  does  it  view  them  as  certain  7 

A.  Because  of  the  unquestionable  veracity  of  God  who 
reveals  them,  John  vi.  69 :  "  We  believe,  and  are  sure,  that 
thou  art  that  Christ,  the  Son  of  the  living  God." 

Q,.  7Q.  Why  does  it  consider  them  as  suitable  ? 

A.  Because  they  are  exactly  adapted  to  the  state  and 
circumstance  of  the  soul,  whatever  they  are,  1  Cor.  i.  30. 
1  Tim.  i.  15. 

Q,.  77.  Why  does  faith  view  its  objects  as  invisible? 

A.  Because  it  acts  and  goes  forth  toward  them,  upon 
the  bare  testimony  of  God ;  not  only  without  the  concur- 
rence of  sense  and  carnal  reason,  John  xx.  29,  but  often- 
times contrary  to  them,  Rom.  iv.  18,  19. 

Q,.  7S.  Is  faith  any  part  of  our  justifying  righteousness  1 

A.  No :  we  acknowledge  no  other  righteousness,  for 
pardon  and  acceptance,  but  the  righteousness  of  Christ 
alone,  Phil.  iii.  9. 

Q,.  79.  Why  then  are  we  said  to  be  justified  by  faith  1 
Rom.  V.  1. 

A.  Because  it  is  faith  which  lays  hold  upon,  and  receives 
that  righteousness  by  which  we  are  justified,  Rom.  iii.  22. 

Q..  80.  Is  not  faith  necessary  to  interest  us  in  Christ,  and 
the  benefits  of  his  purchase? 

A.  Yes ;  for  though  the  endorsement  of  the  promise  to 
us,  gives  us  a  right  of  access,  Acts  ii.  39 ;  yet  it  is  faith, 
that  gives  the  right  of  possession,  John  vi.  47:  "  He  that 
believeth  on  me  hath  everlasting  life." 

Part  11—14. 


15S  OF   REPENTANCE   UNTO   LIFE. 

Quest.  87.  What  is  re2^C7ita9ice  unto  life  7 
Ans.  Repentance  unto  life  is  a  saving  grace,  whereby 
a  sinner,  out  of  a  true  sense  of"  his  sin,  and  apprehen- 
sion of  the  mercy  of  God  in  Christ,  doth,  with  grief  and 
hatred  of  his  sin,  turn  from  it  unto  God,  with  full  pur- 
pose of,  and  endeavour  after,  new  obedience. 

Q,.  1.  Why  is  the  repentance,  described  in  the  answer, 
called  [repentance  unto  life?]  Acts  xi.  18. 

A.  Because  being  a  saving  grace,  it  is  inseparably  con- 
nected with  salvation,  of  which  it  is  a  part ;  and  likewise 
to  distinguish  it  from  the  sorrow  of  the  world,  which 
worketh  death,  2  Cor.  vii.  10. 

Q.  2.  What  is  meant  by  the  sorrow  of  the  world  work- 
ing death? 

A.  The  meaning  is,  that  the  legal  sorrow,  or  horror  of 
conscience,  which  the  men  of  the  world  may  have,  from  a 
dread  of  God,  as  a  vindictive  judge,  ready  to  pour  out  the 
vials  of  his  wTath  and  vengeance  upon  them,  without  any 
conception  or  belief  of  his  mercy  through  Christ,  is  nothing 
else  but  the  beginning  of  eternal  death,  and  inconceivable 
misery ;  as  was  the  case  with  Cain,  Judas,  and  others. 

Q,.  3.  Whether  is  repentance  a  transient  action  or  an 
abiding  principle  ] 

A.  It  is  an  abiding  principle,  continually  disposing  the 
person  to  mourn  for  sin,  and  to  turn  from  it  all  the  days 
of  his  life,  Isa.  xxxviii.  14,  15. 

Q,.  4.  Is  repentance  then  to  be  considered  as  a  thing  that 
is  over  with  the  first  days  of  one's  religion] 

A.  No ;  but  it  is  to  be  viewed  as  a  permanent  grace,  an 
habitual  frame  of  soul,  inclining  those  who  are  privileged 
with  it,  to  mourn  daily  for  sin,  till  •'  God  shall  wipe  away 
all  tears  from  their  eyes,"  in  heaven.  Rev.  xxi.  4. 

Q,.  5.  Who  is  the  proper  subject  of  repentance? 

A.  None  but  a  [sinner]  can  be  the  subject  capable  of  it : 
for  just  or  righteous  persons  need  no  repentance,  Luke 
XV.  7. 

Q,.  6.  By  whom  is  it  wrought  in  the  heart  of  a  sinner? 

A.  "  By  the  Spirit  of  God,  Zech.  xii.  10."* 

Q.  7.  What  is  the  instrument  or  means,  by  w^hich  the 
Spirit  works  this  grace? 

A.  "The  word  of  God,  Acts,  xi.  18,  20,  2]."t 

Q,.  8.  What  is  the  instrumentality  of  the  w^ord,  in  the 
hand  of  the  Spirit,  for  working  repentance? 

A.  In  the  word  there  is  a  display  of  the  holiness  of  the 

*  Larger  Catechism,  Quest.  76.  +  Ibid. 


OF   REPENTANCE   UNTO    LIFE.  159 

divine  nature  and  law,  to  which  we  ought  to  be  conform- 
ed, Lev.  xix.  2;  the  word  also  discovers  the  necessity  of 
union  with  Christ,  and  the  imputation  of  his  righteous- 
ness, as  the  foundation  of  true  holiness,  1  Cor.  i.  30;  to- 
gether with  the  inevitable  ruin  of  all  who  go  on  in  their 
trespasses,  Ps.  Ixviii.  21,  and  all  these  powerfully  set  home, 
by  the  Spirit,  upon  the  conscience  of  the  sinner. 

Q,.  9.  In  what  consists  [a  true  sense  of  sin  ?] 

A.  In  a  "  sight  and  sense,  not  only  of  the  danger,  but 
also  of  the  filtliiness  and  odiousness  of  sin,  Ezek.  xxxvi. 
3J,"  *  as  contrary  to  the  holiness  of  God,  and,  consequent- 
ly, as  highly  offensive  to  him,  Ps.  li.  4. 

Q,.  10.  How  is  a  true  sense  of  sin  begotten  in  the  souH 

A.  By  faith,  or  an  [apprehension  of  the  mercy  of  God  in 
Christ.] 

Q..  11.  May  there  not  be  a  sense  of  sin  without  this  ap- 
prehension of  the  mercy  of  God  in  Christ  1 

A.  Yes ;  but  not  a  [true]  sense ;  there  may  be  a  sense 
of  sin  as  hurtful  to  the  person,  Gen.  iv.  13 ;  but  not  as  hate- 
ful to  God,  Hab.  i.  13. 

Q,.  12.  Why  is  the  mercy  of  God  said  to  be  apprehended 
[in  Christ  1] 

A.  Because  though  God  is  essentially  merciful,  yet  his 
mercy  can  have  no  egress  towards  any  sinner  of  man- 
kind, consistently  with  the  honour  of  his  justice  and  holi- 
ness, except  through  the  obedience  and  satisfaction  of 
Christ,  Ex.  xxxiv.  6,  7. 

Q,.  13.  What  is  it  to  apprehend  the  mercy  of  God  in 
Christ  1    . 

A.  It  is  the  same  with  faith,  or  believing ;  it  being  by 
faith  only,  that  we  can  lay  hold  upon  his  mercy,  Ps.  xiii.  5. 

Q,.  14.  Is  it  from  faith  then  that  repentance  flows,  as  the 
proper  source  of  it ) 

A.  Yes;  for  though  faith  and  repentance  are  graces 
given  together,  and  at  once  in  respect  of  time ;  yet,  in  the 
order  of  nature,  the  acting  of  faith  goes  before  the  exercise 
of  repentance,  Zech.  xii.  10. 

Q,.  15.  How  does  it  appear,  from  scripture,  that  faith 
goes  before  repentance,  in  the  order  of  nature  ] 

A.  The  scriptures  set  forth  the  blessed  object  of  faith, 
and  the  promises  of  rich  grace,  as  powerful  motives  and 
inducements  to  repentance,  Jer.  iii.  14,  .Toel  ii.  13;  by 
which  it  is  evident  that  it  must  be  by  a  believing  applica- 
tion of  this  glorious  object,  brought  nigh  in  the  promise, 
that  a  sinner  is  enabled  to  exercise  true  repentance.  Acts 
xi.  21:  "And  a  great  number  beheved,  and  turned  unto 
the  Lord." 

d.  16.  How  may  the  precedency  of  faith  be  evinced  from 
the  nature  of  repentance  itself  I 

*  Larger  Catechism,  Question  76. 


160  OF   REPENTANCE    UNTO    LIFE. 

A.  Repentance  is  turning  from  sin  unto  God ;  but  there 
can  be  no  turning  to  God,  but  through  Christ,  John  xiv.  6 ; 
and  no  coming  to  Christ  except  by  iaith,  chap.  vi.  35. 

Q,.  17.  Is  not  repentance  placed  before  faith  in  scripture, 
Mark  i.  15,  Repent  ye,  and  beheve  the  gospel? 

A.  The  reason  is,  repentance  being  the  end,  and  faith 
the  means  to  that  end ;  though  the  end  be  first  in  one's 
intention,  yet  the  means  are  first  in  practice.  Thus,  in 
the  text  quoted,  Christ  commands  sinners  to  repent ;  but 
then  in  order  to  their  repenting,  he  commands  them  to 
beheve  the  gospel,  as  the  only  way  to  do  it. 

Q..  13.  How  are  we  sure,  that  where  repentance  is 
named  before  faith  in  scripture,  it  is  to  be  understood  of 
repentance  as  the  end,  and  of  faith  as  the  only  way  and 
means  ? 

A.  From  Acts  xx.  21:  Testifying — "  repentance  toward 
God,  and  faith  toward  our  Lord  Jesus  Christ:"  where  it 
is  obvious,  that  if  faith  toward  our  Lord  Jesus  Christ  is  not 
the  means  of  repentance  toward  God,  that  fundamental 
truth  would  be  destroyed,  that  Christ  is  the  only  way  to 
the  Father,  as  he  himself  affirms,  John  xiv.  6 :  "  No  man 
Cometh  unto  the  Father  but  by  me." 

Q,.  19.  Is  repentance  to  be  separated  from  faith  ] 

A.  No :  though  these  graces  are  to  be  distinguished,  yet 
they  are  never  to  be  separated  from  one  another,  being 
conjoined  in  the  same  promise,  Zech.  xii.  10:  "  They  shall 
look  upon  me  whom  they  have  pierced,  and  they  shall 
mourn  for  him." 

Q.  20.  What  is  the  evil  of  maintaining,  that  none  but 
true  penitents  have  a  warrant  to  embrace  Christ  by  faith  ? 

A.  It  sets  sinners  upon  spinning  repentance  out  of  their 
own  bowels,  that  they  may  fetch  it  with  them,  as  a  price 
in  their  hand  to  Christ,  instead  of  coming  to  him  by  faith, 
to  obtain  it  from  him,  as  his  gift,  Acts  v.  31. 

Q.  21.  What  are  the  constituent  parts,  or  ingredients,  of 
true  repentance,  as  flowing  from  faith  ? 

A.  [( Jrief  and  hatred  of  sin  ;  turning  from  it  unto  God; 
with  full  purpose  of,  and  endeavour  after,  new  obedience.! 

Q.  22.  What  is  that  [grief]  which  is  an  ingredient  oi 
true  repentance  1 

A.  It  is  a  real,  inward  and  abiding  sorrow  for  sin,  as  of- 
fensive and  dishonouring  to  a  holy  and  gracious  God,  Job 
xl.  4,  5. 

Q,.  23.  What  is  that  [hatred]  of  sin,  which  accompanies 
true  repentance  ? 

A.  It  is  not  only  a  loathing  and  abhorring  of  our  sin,  but 
of  ourselves,  on  account  of  it,  Isa.  vi.  5. 

Q,.  24,  What  are  the  qualities  of  this  hatred? 

A.  It  is  universal,  against  all  sin,  Ps.  cxix.  104 ;  and  ir- 
reconcilable to  any  known  sin,  Ps.  ci.  3. 


OP   REPENTANCE   UNTO   LIFE.  161 

Q,.  25.  What  is  the  formal  nature  of  evangeHcal  repent- 
ance, or  that  which  properly  completes  it) 

A.  It  is  when  a  sinner  doth,  with  grief  and  hatred  of  his 
sin,  [turn  from  it  unto  God.] 

Q,.  26.  From  what  does  the  sinner  turn  in  repentance  1 

A.  He  turns  from  sin ;  because  a  continuance  in  the 
practice  of  sin  is  inconsistent  with  repentance,  Ezek.  xiv. 
6 :  "  Repent  and  turn — from  your  idols,  and  turn  away 
your  faces  from  all  your  abominations." 

Q,.  27.  How  can  penitents  be  said  to  turn  from  sin,  when 
it  remains  in  them,  and  they  are  daily  offending  while  in 
this  life  ] 

A.  Though  they  cannot  shake  themselves  loose  of  the 
being  and  remains  of  sin,  yet  they  turn  from  it,  not  only 
in  their  life  and  conversation,  but  likewise  in  their  heart 
and  affection. 

Q,.  28.  How  do  they  evidence  that  they  turn  fi'om  it  in 
their  life  and  conversation  1 

A.  By  resisting  the  outbreakings  of  sin,  and  all  tempta- 
tions to  it,  Ps.  xviii.  23 ;  by  watching  against  all  occasions 
of  it,  Prov.  iv.  14,  15;  and  endeavouring  to  "have  always 
a  conscience  void  of  offence  toward  God,  and  toward  men," 
Acts  xxiv.  16. 

Q,.  29.  How  do  they  manifest  their  turning  from  sin  in 
heart  and  affection  1 

A.  In  as  much  as  though  sin  cleaves  to  them,  they  do 
not  cleave  to  it,  as  formerly,  but  hate  and  loathe  it,  Ps. 
cxix.  104,  113. 

Q,.  30.  To  what  does  the  sinner  turn  in  repentance  1 

A.  He  turns  [unto  God,]  Hos.  vi.  1:  Come,  and  let  us 
return  unto  the  Lord. 

Q,.  31.  Do  not  many  turn  firom  one  sin  to  another,  and 
never  to  God  ] 

A.  Yes :  "  They  return,  but  not  to  the  Most  High,"  Hos. 
vii.  16. 

Q,.  32.  What  is  the  true  cause  of  the  sinner's  turning  to 
God] 

A.  It  is  his  being  turned  unto  God  first,  Jer.  xxxi.  19: 
^'  Surely,  after  that  I  was  turned,  I  repented." 

Q,.  33.  How  is  the  sinner  turned  unto  God  first  1 

A.  By  the  Spirit's  working  faith  in  him,  whereby  he  re- 
ceives and  rests  on  Christ  for  salvation,  of  which  remis- 
sion of  sin,  and  repentance,  are  a  part,  Acts  v.  31. 

Q.  34.  In  what  does  the  sinner's  turning  to  God  consist  ? 

A.  It  consists  in  his  turning  to  the  loving  of  God,  as  his 
Lord  and  Master,  Isa.  xxvi.  13;  and  to  his  duty  to  him  as 
such.  Acts  ix.  6. 

Q,.  35.  How  does  the  returning  sinner  express  his  love 
to  God,  as  his  Lord  and  Master  ? 

14* 


162  OF   REPENTANCE    UNTO    LIFE. 

A.  By  a  voluntary  choice  of  him  as  his  only  Lord,  Hos. 
ii.  7  ;  and  b)'  looking  upon  his  service  as  the  greatest  free- 
dom and  happiness,  Ps.  Ixxxiv.  4. 

Q..  36.  How  does  he  testify  his  returning  to  his  duty  to 
God,  as  his  Lord  and  Master  ] 

A.  By  a  [full  purpose  of,  and  endeavour  after  new  obe- 
dience.] 

Q,.  37.  What  is  the  nature  of  this  [purpose]  of  duty  to 
God,  into  which  the  true  penitent  enters  J 

A.  It  is  a  purpose  or  resolution  to  return  to  the  practice 
of  every  known  duty,  Ps.  cxix.  106,  and  to  spirituality  in 
it,  Phil.  iii.  3. 

Q,.  38.  Why  called  a  [full]  purpose] 

A.  Because  it  is  not  only  a  resolution  of  what  a  person 
will  do  hereafter,  but  a  resolution  which  is  immediately 
put  in  execution,  without  delay,  Ps.  cxix.  60 :  "I  made 
haste,  and  delayed  not  to  keep  thy  commandments ;"  like 
the  prodigal,  who  says,  I  will  arise,  and  go  to  my  father ; 
and  immediately  he  arose  and  went,  Luke  xv.  18,  20. 

Q,.  39.  What  is  the  inseparable  concomitant  of  this  full 
purpose  in  all  true  penitents  1 

A.  An  [endeavour  after  new  obedience.] 

Q,.  40.  Why  is  a  full  purpose  of  new  obedience  connect- 
ed with  an  endeavour  after  it  ? 

A.  Because  purposes,  without  endeavours,  are  but  like 
blossoms  without  fruit,  which  can  never  prove  one  to  be  a 
true  penitent.  Matt.  xxi.  30. 
t^.  Q,.  41.  Why  called  an  [endeavour]  after  new  obedience? 

A.  Because,  though  the  penitent  is  sensible  he  cannot 
perform  this  kind  of  obedience  in  his  own  strength,  yet  he 
aims  at  it,  and  at  no  less  than  perfection  in  it,  Phil.  iii.  14: 
"  I  press  toward  the  mark,  for  the  prize  of  the  high  calhng 
of  God  in  Christ  Jesus." 

Q,.  42.  Why  is  the  obedience  which  the  true  penitent 
purposes  and  endeavours  after,  called  [new  obedience?] 

A.  Because  it  is  such  an  obedience  as  flows  from  a  new 
principle,  is  influenced  by  new  motives,  performed  in  a 
new  manner,  and  is  aimed  at  a  new  end. 

Q.  43.  What  is  the  new  principle  from  which  this  obe- 
dience flows  ? 

A.  A  principle  of  faith,  Rom.  xiv.  23,  and  a  principle  of 
love,  John  xiv.  15. 

Q,.  44.  What  are  the  new  motives  by  which  this  new 
obedience  is  influenced  ? 

A.  The  grace  of  God,  Tit.  ii.  II,  12;  and  the  love  of 
Christ,  2  Cor.  v.  14,  15. 

Q,.  45.  What  are  the  motives  by  which  men,  in  a  natural 
state,  are  influenced  to  duties  ? 

A.  The  dictates  of  a  natural  conscience,  Rom.  ii.  15; 
their  own  interest  and  reputation,  Matt.  vi.  5,  a  mercenaiy 


OF   REPENTANCE   UNTO   LIFE.  163 

hope  of  heaven,  Micah  vi.  6,  7,  or  a  slavish  fear  of  hell, 
Isa.  xxxiii.  14. 

Q.  46.  What  is  the  new  manner  in  which  new  obedience 
is  performed  ] 

A.  It  is  performed  in  the  strength  of  Christ,  Phil.  iv.  13; 
or  in  a  dependence  on  the  furniture  secured  in  the  pro- 
mise, 2  Cor.  xil.  9 ;  it  is  done  with  delight,  Isa.  Ixiv.  5 ;  and 
with  the  whole  heart,  Ps.  cxix.  69. 

Q,.  47.  What  is  the  new  end  at  which  it  aims  ? 

A.  The  glory  of  God  is  the  ultimate  end  of  it,  1  Cor. 
X.  31. 

Q,.  48.  What  is  the  difference  between  legal  and  gospel 
repentance  ? 

A.  Legal  repentance  flows  from  a  dread  of  God's  wrath, 
Matt,  xxvii.  3,  5,  6 ;  but  gospel  repentance  from  the  faith 
of  his  mercy,  Ps.  cxxx.  4  ;  in  legal  repentance,  the  sinner 
is  taken  up  mostly  with  the  fatal  consequences  of  sin,  Isa. 
Ixix.  9 — 12;  in  gospel  repentance,  he  is  chiefly  affected 
with  the  evil  nature  of  it,  as  contrary  to  the  holy  nature 
and  law  of  God,  Luke  xv.  21. 

Q,.  49.  What  are  the  motives  that  should  produce  re- 
pentance 1 

A.  The  command  of  God,  Acts  xvii.  30 ;  the  sufferings 
of  Christ,  Zech.  xii.  10;  and  the  certain  danger  of  impeni- 
tency,  Luke  xiii.  5. 

Q,.  50.  What  are  the  evidences  of  true  repentance  1 

A.  The  very  same  that  are  mentioned  by  the  apostle,  2 
Cor.  vii.  11:  "For  behold,  the  self-same  thing  that  ye  sor- 
rowed after  a  godly  sort,  what  carefulness  it  wrought  in 
you ;  yea,  what  clearing  of  yourselves ;  yea,  what  indig- 
nation; yea,  what  fear  ;  yea,  what  vehement  desire  ;  yea, 
what  zeal ;  yea,  what  revenge !" 

Q,.  51.  What  is  that  carefulness  which  is  a  mark  of  the 
true  penitent "? 

A.  It  is  carefulness  about  the  one  thing  needful,  that 
good  part  which  shall  not  be  taken  away,  Luke  x.  42. 

Q.  52.  Upon  what  ground  will  the  true  penitent  clear 
himself] 

A.  Only  upon  the  ground  of  the  surety  righteousness 
imputed  to  him,  Isa.  xlv.  24. 

Q,.  53.  What  is  the  principal  object  of  his  indignation  ? 

A.  It  is  sin,  as  striking  immediately  against  God,  Ps.  li. 
4,  compared  with  Ps.  cxix.  104. 

Q,.  54.  What  is  that  fear,  which  is  an  evidence  of  true 
repentance  1 

A.  It  is  a  filial  and  reverential  fear  of  God,  or  a  standing 
in  awe  to  offend  him.  Gen.  xxxix.  9. 

Q,.  55.  What  is  that  vehement  desire,  with  which  a  true 
penitent  is  privileged  ] 


164  OF  Christ's  ordinances  in  general. 

A.  It  is  an  earnest  and  ardent  desire  after  conformity  to 
God,  and  fellowship  with  him,  Ps.  xxvii.  4. 

Q.  56.  What  kind  of  zeal  is  it,  that  is  evidential  of  gos- 
pel repentance  1 

A.  It  is  zeal  for  the  glory  of  God,  and  the  interest  of 
Christ  in  the  world,  Ps.  cxxxvii.  5,  6. 

Q,.  57.  What  is  that  revenge,  which  is  competent  to  a 
true  penitent  ] 

A.  It  is  such  a  revenge  against  sin,  as  aims  at  its  utter 
ruin  and  extirpation,  Rom.  vii.  24. 

Q,.  58.  In  what  respects  is  repentance  necessary  ? 

A.  It  is  necessary  in  respect  of  the  command  of  God, 
Acts  xvii.  30,  and  as  evidential  of  the  reality  of  faith,  of 
which  it  is  the  native  fruit,  and  effect,  Zech.  xii,  10. 

Q.  59.  May  not  this  duty  be  delayed  or  put  off  for 
a  while  1 

A.  No ;  because  of  the  uncertainty  of  time,  Luke  xii. 
19,  20,  and  of  the  continuance  of  the  Spirit's  striving,  Gen. 
vi.  3. 

Q,.  60.  When  should  the  Lord's  people  apply  to  him,  for 
the  exercise  of  this  grace  of  repentance,  in  a  more  espe- 
cial and  particular  manner  1 

A.  After  great  falls,  2  Sam.  xii.  13;  when  under  severe 
trials,  or  deep  affliction,  2  Sam.  xv.  26,  30 ;  and  w^hen  they 
are  to  ask  of  God  some  singular  favour  or  mercy,  Dan. 
ix.  8,  compared  with  verses  18,  19. 

Q.  61.  By  what  means  may  the  lively  exercise  of  repent- 
ance be  attained] 

A.  By  looking  on  it  as  the  gift  of  Christ,  Acts  v.  31;  and 
by  viewing  our  sins  as  laid  on  him,  wiio  was  pierced  for 
them,  Zech.  xii.  10;  together  with  searching  and  trying 
our  ways,  Lam.  iii.  40. 


Quest.  88.  What  are  the  outward  and  ordinary 
TTieans  whereby  Christ  communicateth  to  us  tJie  benefits  of 
redemiition  1 

Ans.  The  outward  and  ordinary  means  whereby  Christ 
communicateth  to  us  the  benefits  of  redemption,  are  his 
ordinances,  especially  the  word,  sacraments,  and  prayer ; 
all  which  are  made  effectual  to  the  elect  for  salvation. 

d.  1 .  What  do  you  understand  by  [the  benefits  of  re- 
demption 1] 

A.  All  the  blessings  of  Christ's  purchase,  which  may  be 
summ.ed  up  in  grace  here,  and  dory  hereafter,  Ps.  Ixxxiv. 
11. 


OF  Christ's  ordinances  in  general.  165 

Q,.  2.  Who  [communicateth]  these  benefits  or  blessings 
to  us] 

A.  [Chj'ist]  himself,  who  has  them  wholly  at  his  dispo- 
sal, Luke  xxii.  29 :  I  appoint  unto  you  a  kingdom. 

Q.  3.  How  comes  Christ  to  have  the  disposal  of  them 
wholly  in  his  hands  1 

A.  By  his  Father's  gift,  John  iii.  35 :  "  The  Father  loveth 
the  Son,  and  hath  g^ive?!  all  things  into  his  hand ;"  and  by 
his  own  purchase  of  them;  hence  called  a  purchased  pos- 
session, Eph.  i.  14. 

Q,.  4.  What  is  it  for  Christ  to  communicate  the  benefits 
of  redemption  J 

A.  It  is  not  to  give  away  the  property  of  them  from  him- 
selt',  but  to  make  us  sharers  with  him  in  them  all ;  that  is, 
to  make  us  heirs  of  God,  and  joint  heirs  with  Christ,  Rom. 
viii.  17. 

Q.  5.  Does  Christ  communicate  them  in  a  mediate  or 
immediate  way? 

A.  In  a  mediate  way,  through  the  intervention  of  ordi- 
nances, Eph.  iv.  11 — 14. 

Q,.  6.  What  are  the  [ordinances]  by  which  Christ  com- 
municates to  us  the  benefits  of  redemption  ] 

A.  They  are  "  prayer  and  thanksgiving,  in  the  name  of 
Christ ;  the  reading,  preaching,  and  heanng  of  the  word; 
the  administering,  and  receiving  the  sacraments ;  church 
government  and  discipline ;  the  ministry  and  maintenance 
thereof;  religious  fasting ;  swearing  by  the  name  of  God, 
and  vowing  unto  him."  * 

Q,.  7.  Why  are  these  called  [His]  ordinances  1 

A.  Because  they  are  all  of  them  instituted  and  prescribed 
by  him  in  his  word,  as  the  alone  King  and  Head  of  his 
church,  to  be  observed  in  it  to  the  end  of  the  world,  Matt, 
xxviii.  20. 

Q,.  8.  Have  we  any  reason  to  expect,  that  the  benefits 
of  redemption  will  be  communicated  by  ordinances  of 
man's  invention  and  appointment  1 

A.  No ;  for  all  such  ordinances,  having  no  higher  sanc- 
tion than  the  commandments  of  men,  are  declared  to  be 
171  vain,  Matt.  xv.  9 :  they  are  condemned  as  will-worship, 
Col.  ii.  23 ;  and  the  observers  of  them  severely  threatened, 
Mic.  vi.  16. 

Q,.  9.  Why  is  it  said,  [especially  the  word,  sacraments, 
and  prayer  ^ 

A.  Because,  though  the  other  ordinances  above  men- 
tioned are  not  to  be  excluded,  as  being  all  of  them  useful 
in  their  own  place;  yet  the  word,  sacraments,  and  prayer, 
are  the  chief  or  principal  outward  means  for  communicat- 
ing the  benefits  of  redemption.  Acts  ii.  42. 

*  Larger  Catechism,  Quest  108.  See  them  all  explained,  on  the  Duties 
required  in  the  Second  Commandment. 


166  OF   CHRIST'S    ORDINANCES    IN   GENERAL. 

Q,.  10.  What  is  the  special  usefulness  of  the  [word]  for 
communicating  the  benefits  of  redemption  1 

A.  In  the  word  these  benefits  are  exhibited  and  offered 
to  sinners  of  mankind,  as  the  ground  of  their  faith,  that, 
believing  they  may  be  possessed  of  them  all,  John  xx.  31. 

Q,.  1 1.  What  is  the  special  usefulness  of  the  [sacraments] 
for  communicating  these  benefits  ] 

A.  The  sacraments  represent  to  our  senses,  1  Cor.  x. 
16,  what  the  word  does  to  our  faith,  and  are  designed  for 
the  confirmation  of  it,  Rom.  iv.  1 1 . 

Q,.  12.  What  is  the  special  usefulness  of  [prayer]  for  the 
above  purpose  ] 

A.  The  prayer  of  faith  fetches  home  to  the  soul  all  the 
good  that  is  wrapped  up  both  in  the  word  and  in  the  sa- 
craments, Mark  xi.  24 :  "  What  things  soever  ye  desire 
when  ye  pray,  believe  that  ye  receive  them,  and  ye  shall 
have  them," 

Q.  13.  Why  are  the  word,  sacraments,  and  prayer,  called 
[means,]  by  which  Christ  communicates  to  us  the  benefits 
of  redemption  ? 

A.  Because  he  is  pleased  to  begin  and  carry  on  the 
work  of  grace  in  the  soul,  by  and  under  these  ordinances, 
Acts  ii.  41,  42. 

Q,.  14.  Why  called  the  [outward]  means! 

A.  To  distinguish  them  from  faith,  repentance,  and  other 
inward  meansT  and  particularly  to  distinguish  them  from 
the  inward  and  powerful  influences  of  the  Holy  Spirit, 
which  are  necessary  to  accompany  the  outward  means  in 
order  to  salvation,  Zech.  iv.  6. 

Q,.  15.  Why  called  [ordinary]  means'? 

A.  Because  they  are  the  stated  and  ordinary  way  and 
method,  by  which  Christ  communicates  the  benefits  of 
redemption  to  sinners  of  mankind,  Rom.  x.  14 — 18.  Ezek. 
xxxvii.  28. 

Q,.  16.  Are  there  any  extraordinary  means  without  the 
word,  by  which  Christ  communicates  the  benefits  of  re- 
demption to  adult  persons! 

A.  No ;  for  whatever  providences  God  may  make  use 
of,  when  he  is  beginning  or  carrying  on  his  work  of  grace 
in  the  soul.  Acts  ix.  3—7;  yet  these  dispensations  are  al- 
ways to  be  considered  in  a  subserviency  to  the  word,  chap, 
xvi.  25 — 33,  or  as  occasions  of  the  Spirit's  working  in  con- 
currence with  it,  2  Pet.  i.  18,  19. 

Q,.  17.  Are  the  ordinances,  of  themselves,  effectual  for 
communicating  the  benefits  of  redemption  ! 

A.  No ;  they  are  [made  efi^ectual,]  Rom.  i.  16. 

Q..  18.  To  whom  are  they  made  effectual] 

A.  To  the  [elect]  only.  Acts  xiii.  48. 

d.  19.  For  what  end  are  they  made  effectual  to  the  elect  1 

A.  For  [salvation,]  Heb.  x.  39. 


OF  THE  WORD   MADE   EFFECTUAL   TO    SALVATION.         167 

Q,.  20.  What  is  meant  by  salvation  1 

A.  Not  only  a  begun  deliverance  from  all  sin  and.  mise- 
ry, and  a  begun  possession  of  all  happiness  and  blessed- 
ness in  this  hfe,  John  iii.  15;  but  likewise  a  total  freedom 
from  the  one,  and  a  full  and  uninterrupted  enjoyment  of 
the  other,  in  the  life  to  come.  Rev.  xxi.  4. 

Q,.  21.  If  the  ordinances  are  made  effectual  to  the  elect 
only  for  salvation,  why  have  others,  in  the  visible  church, 
the  benefit  of  them  1 

A.  To  show  the  infinite  intrinsic  sufficiency  of  the  satis- 
faction of  Christ,  1  John  iv.  14 ;  and,  at  the  same  time,  to 
render  those  who  slight  such  valuable  privileges  the  more 
inexcusable,  John  xv.  22. 

Q,.  22.  What  may  we  learn  from  Christ's  instituting  his 
ordinances  to  be  the  outward  and  ordinary  means  of  sal- 
vation 1 

A.  We  may  from  thence  learn  the  difference  between 
the  church  militant,  which  sees  but  through  a  glass  darkly, 
and  the  church  triumphant,  which  sees  face  to  face,  1  Cor. 
xiii.  12. 


Quest.  89.  Hoia  is  the  ivorcl  made  effectual  to  salva- 
tion 1 

Ans.  The  Spirit  of  God  maketh  the  reading,  but  espe- 
cially the  preaching  of  the  word,  an  effectual  means  of 
convincing  and  converting  sinners,  and  of  building  them 
up  in  holiness  and  comfort,  through  faith,  unto  salvation. 

d.  1.  What  is  meant  by  [the  word]  in  this  answer? 

A.  The  whole  of  divine  revelation,  contained  in  the 
scriptures  of  the  Old  and  New  Testament. 

Q,.  2.  What  has  God  appointed  with  reference  to  his 
word,  that  it  may  be  effectual  to  salvation  1 

A.  He  has  appointed  [the  reading,]  John  v.  39;  but 
especially  the  preaching  thereof,  2  Tim.  iv.  2. 

a.  3.  '•  Is  the  word  of  God  to  be  read  by  all]" 

A.  "Although  all  are  not  permitted  to  read  the  Avord 
pubUcly  to  the  congregation,  Deut.  xxxi.  9, 11,  yet  all  sorts 
of  people  are  bound  to  read  it  apart  by  themselves,  chap, 
xvii.  19,  and  with  their  families,  chap.  vi.  7."* 

Q..  4.  What  is  the  meaning  of  these  words  in  our  Larger 
Catechism,  "  all  are  not  permitted  to  read  the  word  pub- 
licly to  the  congregation'?" 

A.  The  meaning  is  not,  as  if  there  were  an  order  of  men 

*  Larger  Catechism,  Question.  156. 


168  OF   THE   WORD    IN   PARTICULAR, 

appointed  by  Christ,  to  be  readers  in  the  church,  distinct 
from  ministers ;  but  only,  that  none  ought  to  read  publicly 
to  the  congregation,  except  those  whose  office  it  is,  not 
only  to  read  the  word  of  God,  but  to  explain  it  to  the  edi- 
fication of  others,  Neh.  viii.  8:  "So  they  read  in  the  book 
of  the  law  of  God  distinctly,  and  gave  the  sense,  and 
caused  them  (namely,  the  people,)  to  understand  the 
reading." 

Q,.  5.  Why  is  the  reading  of  the  scriptures  apart  by  our- 
selves necessary  for  every  one  ] 

A.  Because  the  scriptures  are  a  sw^ord  for  defence,  Eph. 
vi.  17;  a  lamp  for  direction,  Ps.  cxix.  105;  and  food  for 
nourishment,  Jer.  xv.  16:  in  all  which  respects  they  are 
necessary  for  every  Christian  travelling  Zion-ward,  2  Tim. 
iii.  16,  17. 

Q,,  6.  May  not  the  reading  of  the  scriptures  in  our 
families,  supersede  the  reading  of  them  apart  by  our- 
selves] 

A.  No ;  the  doing  of  the  one  ought  by  no  means  to 
justle  out  the  other. 

Q,.  7.  What  is  essentially  requisite  in  order  to  capaci- 
tate the  unlearned  to  read  the  scriptures  1 

A.  That  they  be  "translated  out  of  the  original  into 
vulgar  languages,  1  Cor.  xiv.  11."* 

Q,.  8.  How  is  the  w^ord  of  God  to  be  read  ] 

A.  "  The  holy  scriptures  are  to  be  read  with  a  high  and 
reverend  esteem  of  them,  Neh.  viii.  5;  with  a  firm  persua- 
sion that  they  are  the  very  word  of  God,  2  Pet.  i.  21 ;  and 
that  he  only  can  enable  us  to  understand  them,  Luke 
xxiv.  45."  t 

Q,.  9.  Why  should  we  read  the  scriptures  with  a  high 
and  reverend  esteem  of  them  1 

A.  Because  they  are  dictated  by  the  Holy  Ghost,  and 
"are  able  to  make  us  wise  unto  salvation,"  2  Tim.  iii.  15. 

Q,.  10.  Why  should  we  read  them  with  a  firm  persuasion 
that  they  are  the  very  word  of  God  1 

A.  Because  without  this  w^e  can  never  build  our  hope  on 
them,  as  containing  the  words  of  eternal  life,  1  Thess. 
ii.  13. 

Q.  1 1.  Why  should  we  read  them  with  a  persuasion  that 
God  only  can  enable  us  to  understand  them  1 

A.  Because,  without  this,  we  cannot  exercise  a  depend- 
ence upon  him,  for  that  spiritual  and  internal  illumination, 
wiiich  is  necessary  to  a  saving  and  experimental  know- 
ledge of  them,  1  Cor.  ii.  10. 

Q.  12.  "  By  whom  is  the  word  of  God  to  be  preached?" 

A.  "  Only  by  such  as  are  sufficiently  gifted,  Mai.  ii.  7, 
and  also  duly  approved  and  called  to  that  office,  Rom.  x. 
15.  1  Tim.  iv.  14."  t 

*  Larger  Catechism  Quest.  156.     tibid.  Quest.  157.     t  Ibid.  Quest.  158. 


AS   MADE   EFFECTUAL   TO    SALVATION.  169 

Q,.  13.  Who  are  they  that  are  sufficiently  gifted? 

A.  They  are  such  as  are  not  only  of  a  blameless  moral 
walk,  and  have  a  good  report  of  them  that  are  without,  1 
Tim.  iii.  7 :  but  likewise  such  as  have  a  competent  stock 
of  human  literature,  Tit.  i.  9;  and  are,  in  the  judgment  of 
charity,  reputed  to  be  pious  and  religious  men,  2  Tim.  i.  5. 

Q.  14.  What  is  it  to  be  duly  approved  and  called  to  that 
office] 

A.  It  is  not  only  to  be  approved  by  the  presbytery,  who 
have  the  sole  power  of  trying  the  ministerial  qualifications, 
and  of  ordination  to  that  office,  1  Tim.  iv.  14  ;  but  likewise 
to  have  the  call  and  consent  of  the  people,  who  are  to  be 
under  the  pastoral  inspection  and  charge.  Acts  i.  23,  and 
xiv.  23. 

Q,.  15.  "How  is  the  word  of  God  to  be  preached  by 
those  that  are  called  thereunto  !" 

A.  They  are  to  preach  "  sound  doctrine  diligently, 
plainly,  faithfully,  wisely,  zealously,  and  sincerely."* 

Q,.  16.  What  are  we  to  understand  by  sound  doctrine? 

A.  The  whole  system  of  divine  truth,  contained  in  the 
holy  scriptures,  or  evidently  deducible  from  it ;  particular- 
ly whatever  has  the  greatest  tendency  to  depreciate  self, 
and  to  exalt  Christ,  who  ought  to  be  the  main  and  leading 
subject  of  all  gospel  preaching,  2  Cor.  iv.  5. 

Q,.  17.  What  is  it  to  preach  sound  doctrine  diligently? 

A.  It  is  to  be  "  instant  in  season,  and  out  of  season,  2 
Tim.  iv.  2 :"  |  embracing  every  opportunity  of  doing  good 
to  souls ;  and  watching  for  them,  as  they  that  must  give 
account,  Heb.  xiii.  17. 

Q,.  18.  What  is  it  to  preach  plainly? 

A.  It  is  to  essay  it,  "  not  in  enticing  words  of  man's  wis- 
dom, but  in  demonstration  of  the  Spirit,  and  of  power,  1 
Cor.  ii.  4."t 

Q.  19.  What  is  it  to  preach  the  word  faithfully? 

A.  It  is  a  "  making  known  the  whole  counsel  of  God," 
(or  at  least  a  not  shunning  to  do  so,)  Acts  xx.  27.  ^ 

Q,.  20.  When  may  ministers  be  said  to  preach  wisely? 

A.  When  in  studying,  or  preaching,  they  are  wholly 
taken  up  in  "  applying  themselves  to  the  necessities  and 
capacities  of  the  hearers,"  1|  Luke  xii.  42.  1  Cor.  iii.  2. 

Q,.  21.  When  do  they  preach  the  word  zealously? 

A.  When  they  do  it  "  with  fervent  love  to  God,  and  the 
souls  of  his  people,  IT  2  Cor.  v.  14,  and  xii.  15." 

Q.  22.  How  is  the  word  preached  sincerely  ? 

A.  When  there  is  an  "  aiming  at  God's  glory,"  and  his 
people's  "  conversion,  edification,  and  salvation,  1  Thess.  ii, 
4.  1  Cor.  ix.  22.  1  Tim.  iv.  16."  ** 

*  Larger  Catechism,  Quest.  159.       t  Ibid.       t  Ibid.       $  Ibid, 
lllbid.  IT  Ibid.  **Ibid. 

Part  11—15. 


170  OP  THE   WORD   IN  PARTICULAR, 

Q,.  23.  Who  is  it  that  makes  the  reading  and  preaching 
of  the  word  effectual  to  salvation  1 

A.  [The  Spirit  of  God,]  1  Cor.  ii.  11:  The  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God. 

Q,.  24.  How  does  he  make  them  effectual^ 

A.  By  accompanying  them  with  his  divine  power  upon 
the  soul,  Rom.  i.  16. 

Q,.  25.  Of  what  is  it  that  the  Spirit  of  God  makes  the 
reading  and  preaching  of  the  word  an  effectual  means'? 

A.  He  makes  them  an  effectual  means  [of  convincing 
and  converting  sinners,  and  of  building  them  up  in  holi- 
ness and  comfort,  through  faith,  unto  salvation.] 

Q,.  26.  Does  the  Spirit  make  more  frequent  and  ordi- 
nary use  of  the  reading,  or  of  the  preaching  of  the  word, 
for  these  valuable  ends  1 

A.  He  makes  more  frequent  and  ordinary  use  of  the 
[preaching]  of  the  word;  and  therefore  there  is  an  [es- 
pecially]  prefixed  to  it  in  the  answer. 

Q,.  27.  How  do  you  prove,  that  the  preaching  of  the 
word  is  honoured  as  the  most  ordinary  means  1 

A.  From  express  scripture  testimony  to  this  purpose. 
Acts  iv.  4:  "Many  of  them  which  heard  the  word  be- 
lieved;" chap.  xi.  20,  21:  "And  some  of  them — spake  unto 
the  Grecians,  preaching  the  Lord  Jesus.  And  the  hand  of 
the  Lord  was  with  them :  and  a  great  number  believed, 
and  turned  unto  the  Lord."  * 

Q,.  28.  May  not  people  be  more  edified  in  reading  good 
sermons  at  home,  than  in  hearing  from  the  pulpit,  such  as 
are  not  perhaps,  so  well  digested  1 

A.  If  they  are  in  health,  and  not  necessarily  detained 
from  the  public  ordinances,  they  have  no  ground  to  expect 
any  real  and  saving  benefit  to  their  souls  in  the  neglect  of 
hearing  the  word  preached  :  because  it  pleases  "  God,  by 
the  foolishness  of  preaching,  to  save  them  that  believe,"  1 
Cor.  i.  21;  and  "faith  cometh  by  hearing'''  Rom.  x.  17. 

Q,.  29.  What  use  does  the  Spirit  make  of  the  reading, 
but  especially  of  the  preaching  of  tlie  word,  with  reference 
to  [sinners]  in  a  natural  state  J 

A.  He  makes  use  of  them  as  an  effectual  means  of 
[convincing  and  converting]  them,  1  Cor.  xiv.  24.  Acts 
xxvi.  18. 

Q..  30.  What  does  the  Spirit  convince  sinners  of  by  the 
word? 

A.  Of  their  sin  and  misery.f 

Q,.  31.  Is  it  by  the  word  of  the  law,  or  the  word  of  the 
gospel,  that  the  Spirit  convinces  of  sin  7 

A.  It  is  ordinarily  by  the  word  of  the  law,  Rom.  iii.  20 : 
— "  By  the  law  is  the  knowledge  of  sin." 

*  See  Acts  ii.  37,  vi.  7.  t  Part  I.  On  Effectual  Calling, 


AS   MADE   EFFECTUAL  TO   SALVATION.  171 

Q,.  32.  What  of  sin  does  the  Spirit  convince  sinners  by 
the  law  ? 

A.  Both  of  the  nature  and  desert  of  sin. 

Q,.  33.  In  what  consists  the  nature  of  sin  1 

A.  In  the  want  of  conformity  to,  and  transgression  of, 
the  law  of  God.* 

Q,.  34.  What  is  the  desert  of  sin  1 

A.  The  wrath  and  curse  of  God,  both  in  this  life  and 
that  which  is  to  come.f 

Q,.  35.  How  does  the  Spirit  convince  men  effectually,  by 
the  word,  that  they  are  sinners  1 

A.  By  convincing  them,  from  it,  that  they  are  unbe- 
lievers, John  xvi.  8,  9 :  He  [the  Spirit]  will  reprove  [or  con- 
vince] the  world  of  sin,  because  they  beheve  not  on  me, 
says  our  Lord. 

Q,.  36.  What  influence  has  a  conviction  of  unbelief,  upon 
convincing  a  person  that  he  is  indeed  a  sinner  ? 

A.  Were  a  person  once  convinced,  that  unbelief  is  a 
rejection  of  the  only  method  of  salvation,  devised  in  infi- 
nite wisdom,  or  treating  of  God's  unspeakable  gift,  offered 
in  the  word,  with  the  utmost  contempt,  he  could  not  but 
conclude  himself,  on  this  account,  to  be  the  greatest  of  sin- 
ners, and  that  he  deserved  the  severest  of  punishments, 
Heb.  X.  29. 

Q,.  37.  How  does  the  Spirit  make  the  word  an  effectual 
means  of  converting  sinners'? 

A.  By  making  use  of  it  to  open  their  eyes,  and  to  turn 
them  from  darkness  to  light,  and  from  the  power  of  Satan 
to  God,  Acts  xxvi.  18. 

d.  38.  Do  all  convictions  of  sin  issue  in  conversion  ? 

A.  Far  from  it :  many  may  be  very  deeply  convinced  of 
sin  by  the  law,  and  yet  never  have  a  thorough  change 
wrought  upon  their  hearts ;  as  in  the  instances  of  Cain, 
Judas,  and  others. 

Q,.  39.  What  is  conversion  1 

A.  It  is  the  spiritual  motion  of  the  whole  man  toward 
God  in  Christ,  as  the  immediate  effect  of  the  real  and 
supernatural  change,  that  is  w^rought  in  regeneration,  Jer. 
iii.  21. 

Q,.  40.  Is  there  any  difference  between  conversion  and 
regeneration  ? 

A.  They  are  as  inseparably  conjoined,  as  the  effect  is  to 
its  cause.  Regeneration,  or  the  formation  of  the  new 
creature  (in  which  w^e  are  wholly  passive,)  is  the  cause ; 
and  conversion,  or  the  motion  of  the  soul  to  God,  is  the 
effect,  which  infallibly  follows,  Hos.  vi.  2. 

Q,.  4 1 .  Cannot  man  be  the  author  of  his  own  regenera- 
tion] 

*  Part  I.  On  sin  in  general.  t  See  above,  On  the  desert  of  sin. 


172  OF  THE   WORD   IN   PARTICULAR, 

A.  No :  he  can  neither  prepare  himself  for  it,  nor  co-op- 
erate with  God  in  it. 

Q,.  42.  Why  can  he  not  prepare  himself  for  it  1 

A.  Because  the  carnal  mind  is  enmity  against  God,  and 
remains  so  until  regenerating  grace  take  place  in  the  soul, 
Rom.  viii.  7,  8. 

Q,.  43.  Why  cannot  man  co-operate  with  God  in  this 
work  ] 

A.  Because  there  can  be  no  acting,  without  a  principle 
of  action.  Regeneration,  being  the  infusing  of  spiritual 
liie  into  the  soul,  it  is  impossible  the  creature  can  co-ope- 
rate or  concur  with  God  in  it,  any  more  than  Lazarus  in 
the  grave  could  concur  in  his  own  resurrection,  till  the 
powerful  voice  of  Christ  infused  hfe  and  strength  into  him. 

Q,.  44.  What  would  be  the  consequence  if  man  could  co- 
operate with  God  in  regeneration  ] 

A.  The  consequence  would  be,  that  God  would  not  be 
so  much  the  author  of  grace,  as  he  is  of  nature  ;  nor  have 
such  a  revenue  of  glory  from  the  one,  as  from  the  other. 

Q,.  45.  How  are  regeneration  and  conversion  denomi- 
nated in  scripture,  to  prove  that  God  alone  can  be  the  au- 
thor of  them! 

A.  They  are  called  a  creation,  Eph.  ii.  10,  and  a  resur- 
rection, chap.  V.  14. 

Q,.  4(5.  W' hy  called  a  creation  1 

A.  Because  there  is  nothing  in  the  heart  of  man,  out  of 
which  the  new  creature  can  be  formed ;  every  imagina- 
tion of  the  thoughts  of  his  heart  being  only  evil  continu- 
ally, Gen.  vi.  5. 

Q,.  47.  Why  called  a  resurrection  1 

A.  Because  it  is  God  only  "  who  quickeneth  the  dead, 
and  calleth  things  which  be  not,  as  though  they  were," 
Rom.  iv.  17. 

Q,.  48.  What  influence  has  the  word  upon  the  conversion 
of  sinners ! 

A.  It  has  no  physical  or  natural  influence  of  itself,  but 
only  as  it  is  an  instituted  means,  in  the  hand  of  the  Spirit 
of  God  to  that  end,  John  vi.  63. 

Q,.  49.  What  is  the  efficacy  of  the  word,  in  the  work  of 
conversion,  compared  to  in  scripture'? 

A.  It  is  compared  to  a  fire,  to  a  hammer,  Jer.  xxiii.  29  ; 
to  rain,  Deut.  xxxii.  2 ;  and  to  light,  Ps.  cxix,  105. 

Q,.  50.  Why  compared  to  fire  ? 

A.  Because  as  fire  purifies  the  metal,  separating  the 
dross;  so  the  word,  in  the  hand  of  the  Spirit,  purifies  the 
heart,  purging  away  the  dross  of  sin  and  corruption  that 
is  there,  Isa.  iv.  4. 

Q,.  51.  Why  compared  to  a  hammer? 

A.  As  a  hammer  breaketh  the  rock  in  pieces,  (Jer.  xxiii. 
29,)  and  thus  fits  it  for  the  building;  so  the  Spirit  of  God, 


AS  MADE  EFFECTUAL  TO   SALVATION.  173 

by  the  word,  breaks  the  hard  heart  of  man,  and  fits  it  for 
being  built  on  the  foundation  God  has  laid  in  Zion,  Prov. 
xvi.  1. 

Q,.  52.  Why  compared  to  rain  1 

A.  Because  as  the  rain  falls  irresistibly,  so  there  is  no 
withstanding  the  efficacy  of  the  word  in  the  hand  of  the 
Spirit,  Isa.  Iv.  11. 

Q,.  53.  Why  compared  to  light  1 

A.  Because  as  light  discovers  things  that  were  indis- 
cernible in  the  dark;  so  the  Spirit,  by  the  word,  dis- 
covers the  latent  wickedness  of  the  heart,  1  Cor.  xiv  25, 
and  the  matdhless  glory  and  excellency  of  Christ,  as 
Immanuel,  God  with  us,  John  xvi.  14. 

Q:.  54.  What  use  does  the  Spirit  make  of  the  reading, 
but  especially  the  preaching  of  the  word,  with  reference 
to  saints,  who  are  brought  into  a  state  of  grace  1 

A.  He  makes  use  of  it  as  an  effectual  means  [of  build- 
ing them  up  in  holiness  and  comfort,  through  faith  unto 
salvation,]  Acts  xx.  32.  Rom.  xv.  4. 

Q,.  55.  Is  [hohness]  necessary  in  order  to  our  justifica- 
tion before  God  1 

A.  It  is  necessary  in  the  justified,  but  not  in  order  to 
their  justification ;  because  this  would  found  their  justifi- 
cation upon  works,  contrary  to  Rom.  iii.  20 :  "  By  the 
deeds  of  the  law  shall  no  flesh  be  justified  in  his  sight."  * 

Q,.  56.  Is  it  necessary  as  the  ground  of  our  title  to 
heaven  1 

A.  It  is  necessary  to  clear  our  title ;  but  our  title  itself 
can  be  founded  only  in  our  union  with  Christ,  and  the  im- 
putation of  his  righteousness,  1  Cor.  iii.  22,  23 :  "  All  are 
yours,  and  ye  are  Christ's :"  compared  with  Rom.  viii.  30 
— "  Whom  he  justified,  them  he  also  glorified." 

Gi.  57.  Why  are  the  saints  said  to  be  built  up  in  holiness  ? 

A.  Because  the  work  of  sanctification,  like  a  building, 
is  gradually  carried  on  towards  perfection  until  death, 
Prov.  iv.  18. 

Q,.  58.  How  does  the  Spirit  make  the  reading  and  preach- 
ing of  the  word,  an  effectual  means  of  buildingup  the  saints 
in  holiness  1 

A.  By  giving  them,  in  the  glass  of  the  word,  such  clear 
and  repeated  discoveries  of  the  glory  of  Christ,  as  to  trans- 
form them  more  and  more  into  the  same  image  with  him, 
2  Cor.  iii.  18. 

Q.  59.  How  does  he,  by  means  of  these  ordinances,  build 
them  up  in  [comfort?] 

A.  By  conveying  with  power  to  their  souls,  the  great 
and  precious  promises,  which  contain  all  the  grounds  of 
real  and  lasting  comfort,  Gal.  iii.  29,  and  iv.  28. 

*  See  Part  I.     On  Sanctification,  Quest.  45. 
15* 


174  OF   THE    MANNER   OF   READING   THE   WORD. 

Q,.  60.  Through  what  instrument  is  it,  that  the  Spirit 
makes  these  means  effectual,  for  building  up  the  saints  in 
holiness  and  comfort  1 

A.  It  is  [through  faith,]  1  Thess.  ii.  13. 

Gl.  61.  What  instrumentality  has  faith,  in  the  hand  of 
the  Spirit,  for  building  up  the  saints,  in  holiness  and 
comfort  1 

A.  It  rests  upon  God's  faithful  word  for  the  promotion  of 
both,  Ps.  cxxxviii.  8 :  "  The  Lord  will  perfect  that  which 
concerneth  me." 

Q.  62.  To  what  end  does  the  Spirit,  by  means  of  the 
word,  build  them  up  in  holiness,  and  comfort^hrough  faith  1 

A.  It  is  unto  their  complete  and  eternal  [salvation,]  Rom. 
i.  16. 

Q,.  63.  What  may  we  learn  from  the  Spirit's  making  the 
means  effectual  to  salvation  T 

A.  That  as  no  special  blessing  can  be  expected  from 
God,  in  the  wilful  neglect  of  the  ordinances,  Prov.  xxviii. 
9 ;  so  we  may  sit  all  our  days  under  a  pure  dispensation 
of  the  gospel,  without  reaping  any  spiritual  profit,  unless 
divine  supernatural  agency  concur,  1  Cor.  iii.  6. 


Quest.  90.  Hoiv  is  the  icord  to  he  read  and  heard,  that 
it  may  become  effectual  to  salvation  ? 

Ans.  That  the  word  may  become  effectual  to  salvation, 
we  must  attend  thereunto  with  diligence,  preparation,  and 
prayer ;  receive  it  with  faith  and  love ;  lay  it  up  in  our 
hearts,  and  practise  it  in  our  lives. 

Q..  1  What  has  God  enjoined  upon  us,  in  order  to  our 
reading  and  hearing  his  word  in  a  right  manner  ? 

A.  That  we  [attend  thereunto;]  that  we  [receive  it;] 
and  that  we  [lay  it  up  in  our  hearts,  and  practise  it  in  our 
lives.] 

Q..  2.  What  is  it  to  [attend]  to  the  reading  and  hearing 
of  the  word  ] 

A.  It  is  to  make  the  reading  and  hearing  of  it  the  main 
business  of  our  life ;  to  have  it  mostly  at  heart,  because 
the  word  contains  "  that  good  part  which  shall  not  be  taken 
away,"  Luke  x.  42. 

Q.  3.  How  ought  we  to  attend  to,  or  set  about  the  read- 
ing and  hearing  of  the  word? 

A,  [With  diirgence,  preparation,  and  prayer.] 

Q..  4.  What  do  you  understand  by  attending  to  the  word 
[with  diligence?] 

A.  A  careful  observing  and  embracing  every  seasonable 


OP  THE  MANNER  OP  READING  THE  WORD,  175 

opportunity,  that  may  offer  in  providence,  for  reading  and 
hearing  the  same,  Prov.  viii.  34. 

Q..  5.  What  [preparation]  should  we  make  for  reading 
and  hearing  the  word  1 

A.  We  should  consider,  that  the  word  has  the  authority 
of  God  stamped  upon  it,  2  Tim.  iii.  16;  that  it  is  he  himself 
who  speaks  to  us  in  it,  Heb.  xii.  25 ;  that  it  is  his  ordinance 
for  our  salvation,  John  v.  39 ;  and  will  be  the  savour  either 
of  Kfe  or  death  to  us,  2  Cor.  ii.  16. 

Q,.  6.  Why  is  [prayer]  requisite  for  reading  and  hearing 
the  word  in  a  right  manner] 

A.  Because  as  it  is  God  alone,  and  none  else,  who  can 
dispose  our  hearts  for  the  right  performance  of  those  re- 
ligious exercises,  so  he  ought  always  to  be  addressed  and 
supplicated  for  that  end,  Ps.  cxix.  18. 

Q,.  7.  What  should  we  pray  for,  when  setting  about  the 
reading  and  hearing  of  the  word  J 

A.  That  it  may  be  "  the  power  of  God  unto  our  salva- 
tion," Rom.  i.  16 ;  or  an  effectual  means  in  his  hand  for 
convincing,  converting,  and  edifying  our  souls,  John  vi.  63. 

Q,.  8.  What  is  our  immediate  duty,  when  we  are  actually 
engaged  in  reading  or  hearing  of  the  word  ] 

A.  Our  immediate  duty,  in  that  case,  is  to  [receive  it.] 

Q,.  9.  What  is  it  to  receive  the  word  ? 

A.  It  is,  with  all  readiness  of  mind,  to  take  it  in,  as  the 
dictates  of  the  Holy  Ghost  to  our  souls,  Acts  xvii.  11. 

Q,.  10.  Why  is  the  right  improvement  of  the  word,  in 
time  of  reading  and  hearing  of  it,  called  a  receiving  it  ] 

A.  Because  we  can  reap  no  real  benefit  to  our  souls,  by 
the  offer  and  exhibition  of  all  the  blessings  that  are  brought 
nigh  to  us  in  it,  unless  we  receive  them  as  God's  free  gift 
to  us,  John  iii.  27. 

Q,.  11.  How  are  we  to  receive  the  word^  and  all  the  good 
that  is  in  it  1 

A.  [With  faith  and  love.] 

Q,.  12.  When  is  the  word  received  [with  faith,]  in  time 
of  reading  and  hearing  of  it] 

A.  When  there  is  an  application  of  it  to  the  soul  in  par- 
ticular, in  a  suitableness  to  the  state  and  case  of  the  per- 
son, and  the  nature  of  the  word,  whether  in  a  way  of 
promise.  Lam.  iii.  24,  or  threatening,  Ps.  cxix.  120. 

Q,.  13.  How  may  a  person  know  if  he  receives  the  word 
with  faith  ] 

A.  By  the  quickening,  Ps.  cxix.  50,  enlightening,  ver.  130, 
sanctifying,  ver.  9,  and  strengthening  effect  of  it,  Dan.  x.  19. 

Q,.  14.  What  is  the  native  consequence  of  receiving  the 
word  with  faith  1 

A.  A  receiving  it  also  with  [love ;]  for  faith  worketh  by 
love.  Gal.  v.  6. 


176  OF  THE  SACRAMENTS   AS   EFFECTUAL  MEANS. 

Q,.  15.  How  may  our  receiving  the  word  with  love  be 
discerned  1 

A.  When  our  affections  are  drawn  out  to  the  blessed 
truths  and  objects  revealed  in  it;  so  as  to  esteem  them 
more  than  thousands  of  gold  and  silver,  Ps.  cxix.  72,  or 
even  than  our  necessary  food.  Job  xxiii.  12. 

Q,.  16.  What  improvement  ought  we  to  make  of  the 
word  after  reading  or  hearing  of  it  ] 

A.  We  should  [lay  it  up  in  our  hearts,  and  practise  it  in 
our  lives.] 

Gl.  17.  What  do  you  understand  by  the  heart,  where  the 
word  should  be  laid  up] 

A.  The  soul,  with  all  its  faculties,  Prov.  xxiii.  26;  the 
understanding,  to  know  the  word ;  the  will,  to  comply  with 
it ;  the  affections,  to  love  it ;  and  the  memory,  to  retain  it. 

Q,  18.  What  is  implied  in  laying  up  the  word  in  our 
hearts  1 

A.  That  we  account  it  the  most  valuable  treasure,  Ps. 
cxix.  127;  that  we  keep  it  with  the  utmost  care,  ver.  11; 
and  that  we  resolve  to  use  it  in  all  the  future  exigencies  of 
our  souls,  ver.  24. 

Q.  19.  How  may  we  know  if  the  word  is  reaUy  laid  up 
in  our  hearts  1 

A.  By  our  delighting  to  meditate  upon  it,  Ps.  cxix.  97 ; 
by  the  Spirit's  bringing  it  to  our  remembrance,  John  xiv. 
26 ;  and  by  our  habitual  desire  of  farther  conformity  and 
subjection  unto  it,  Ps.  cxix.  5. 

Q,.  20.  For  what  end  should  we  lay  up  the  word  in  our 
hearts  ? 

A.  That  we  may  [practise  it  in  our  lives.] 

Gl.  21.  What  is  it  to  practise  the  word  in  our  lives'? 

A.  It  is  to  have  a  conversation  becoming  the  gospel,  Phil.  i. 
27;  or  to  have  both  the  outward  and  inward  man  regula- 
ted according  to  the  unerring  rule  of  the  word,  Ps.  cxix.  105. 

Q,.  22.  Wlvdt  does  the  right  manner  of  reading  and 
hearing  of  the  word  teach  us  1 

A.  That  the  bare  outward  performance  of  duty  will  not 
be  acceptable  to  God,  unless  the  heart  is  engaged  in  it,  Isa. 
xxix.  13. 


Quest.  91.  How  do  the  sacrainents  become  effectual 
means  of  salvation  1 

Ans.  The  sacraments  become  effectual  means  of  salva- 
tion, not  from  any  virtue  in  them,  or  in  him  that  doth  ad- 
minister them  ;  but  only  by  the  blessing  of  Christ,  and  the 
working  of  his  Spirit,  in  them  that  by  faith  receive  them. 


OF  THE   SACRAMENTS   AS   EFFECTUAL   MEANS.  177 

Q,.  1.  What  is  meant  by  [effectual  means  of  salvation  1] 

A.  Such  means  as,  by  the  blessing  of  God,  do  fully  at- 
tain the  end  for  which  they  are  appointed,  1  Thess.  ii.  13. 

Q,.  2.  What  is  the  meaning  of  these  words,  in  the  answer 
[not  from  any  virtue  in  them  1] 

A.  The  meaning  is,  that  the  sacraments  have  not  any 
virtue  or  efficacy,  in  themselves,  to  confer  salvation ;  being 
only  among  the  outward  and  ordinary  means  of  grace, 
which  can  have  no  more  efficacy  of  themselves  to  confer 
any  saving  benefit,  than  the  rainbow,  of  itself,  has  to  pre- 
vent a  deluge. 

Q,.  3.  Who  are  they  who  maintain,  that  the  sacraments 
have  a  virtue  or  power,  in  themselves,  to  confer  grace  ] 

A.  The  Papists,  who  affirm,  that  the  sacraments  of  the 
New  Testament  are  the  true,  proper,  and  immediate  causes 
of  grace ;  and  that  the  efficacy  of  them  flows  from  the 
sacramental  action  of  receiving  the  external  elements. 

Q,.  4,  How  do  you  prove  that  the  sacraments  have  not 
any  innate,  or  intrinsic  virtue  in  themselves,  to  confer 
grace,  or  salvation  ] 

A.  From  this  one  argument,  that  if  the  sacraments  had 
any  such  virtue,  then  grace,  or  salvation,  would  be  infalli- 
bly connected  with  the  external  use  of  them  :  but  it  is  ob- 
vious from  scripture,  that  after  Simon  Magus  was  baptized, 
he  remained  still  in  the  gall  of  bitterness,  and  bond  of  ini- 
quity, Acts  viii.  13,  23. 

Q,.  5.  Why  is  it  said  in  the  answer,  that  the  sacraments 
become  effectual  means  of  salvation,  not  from  any  virtue 
[in  him  that  doth  administer  them  1] 

A.  It  is  so  said  in  opposition  to  the  Papists,  who  main- 
tain, that  the  efficacy  of  the  sacraments  depends  upon  the 
intention  of  the  priest ;  so  that  any  benefit  by  them,  is  con- 
ferred, or  withheld,  according  to  them,  just  as  the  secret 
will  of  the  administrator  would  have  it. 

Q,.  6.  How  is  this  error  refuted  1 

A.  If  the  efficacy  of  the  sacraments  depended  upon  the 
intention  of  the  administrator,  then  there  could  be  no  cer- 
tainty about  the  efficacy  of  them  at  all ;  because  no  mortal 
can  be  absolutely  certain  about  the  intention  of  another ; 
the  secrets  of  the  heart  being  known  to  God  only,  Acts 
i.  24. 

Q..  7.  From  whence,  then,  have  the  sacraments  their 
efficacy  and  virtue'? 

A.  [Only]  from  [the  blessing  of  Christ,  and  the  working 
of  his  Spirit.] 

Q,.  8.  What  do  you  understand  by  [the  blessing  of 
Christ  ?] 

A.  That  divine  power  and  life,  with  which  he  is  pleased 
to  accompany  the  sacraments  and  other  ordinances ;  and 


178  OF  THE    NATURE   OF 

without  which   they  would  be   utterly  ineffectual,  Rom. 
i.  16. 

Q,.  9.  What  is  [the  working  of  his  Spirit,]  which  is  ne- 
cessary to  make  the  sacraments  effectual  means  of  salva- 
tion ] 

A.  Not  only  the  planting  of  grace  in  the  soul  at  first,  but 
the  drawing  of  it  out  into  suitable  exercise  on  all  sacra- 
mental occasions,  Zech.  iv.  6. 

Q,.  10.  Why  is  the  working  of  the  Spirit  necessary  to 
the  efficacy  of  the  sacraments  1 

A.  Because  we  are  utterly  impotent  of  ourselves  for 
any  thing  that  is  spiritually  good,  John  xv.  5. 

Q,.  11.  In  whom  are  the  sacraments  [by  the  blessing  of 
Christ,  and  the  working  of  his  Spirit,]  effectual  means  of 
salvation  ] 

A.  [In  them  that  by  faith  receive  them.] 

d.  12.  What  is  it  to  [receive]  the  sacraments  [by  faith  ?] 

A.  It  is  to  apply  Christ,  and  the  benefits  of  his  purchase, 
as  represented,  and  exhibited  to  us  in  them,  Luke  xxii. 
19,  20. 

Q..  13.  What  may  we  learn  from  the  necessity  of  Christ's 
blessing,  and.  of  the  Spirit's  v/orking,  in  order  to  the  effi- 
cacy of  the  sacraments  ] 

A.  It  teaches  us,  that  our  whole  dependence  for  the 
blessing,  whether  upon  ourselves,  when  we  partake  of  the 
sacrament  of  the  supper,  or  upon  our  children,  when  we 
are  sponsors  for  them  in  baptism,  should  be  only  on  Christ 
alone,  and  the  saving  influences  and  operations  of  his  Spi- 
rit, held  forth  in  the  promise,  to  accompany  his  own  insti- 
tutions; and  therefore  our  partaking  of  these  solemn  ordi- 
nances, dispensed  by  some  ministers,  to  the  slighting  of 
them  as  dispensed  by  others,  equally  sound  and  faithful, 
though  perhaps  in  our  esteem  somewhat  inferior  in  out- 
ward gifts,  says  upon  the  matter,  that  the  efficacy  of  the 
sacraments  depends,  somehow,  upon  the  administrator, 
and  not  upon  the  blessing  of  Christ  alone :  quite  contrary 
to  the  mind  of  the  Spirit  of  God,  1  Cor.  iii.  7:  "  So,  then, 
neither  is  he  that  planteth  any  thing,  neither  he  that  water- 
eth  ;  but  God  that  giveth  the  increase." 


Quest.  92.  What  is  a  sac?-ament  ? 

Ans.  A  sacrament  is  a  holy  ordinance  instituted  by 
Christ,  wherein,  by  sensible  signs,  Christ,  and  the  be- 
nefits of  the  new  covenant,  are  represented,  sealed,  and 
applied  to  believers. 


SACRAMENTS  IN  GENERAL.  179 

a.  1.  From  whence  is  the  word  [sacrament]  derived] 

A.  It  is  of  Latin  origin,  being  anciently  used,  by  the  Ro- 
mans, to  signify  their  military  oath ;  or  that  oath  which 
their  soldiers  took  to  be  true  and  faithful  to  their  prince, 
and  that  they  would  not  desert  his  standard. 

Q,.  2.  How  is  it  used  by  the  church  ] 

A.  Not  only  to  signify  something  that  is  sacred,  but 
likewise  a  solemn  engagement  to  be  the  Lord's. 

Q.  3.  What  is  the  general  nature  of  a  sacrament] 

A.  It  is  [a  holy  ordinance,  instituted  by  Christ.] 

d.  4.  Why  is  a  sacrament  called  [a  holy  ordinance  ?] 

A.  Because  it  is  appointed  not  only  for  holy  ends  and 
uses,  but  likewise  for  persons  federally  holy. 

Q,.  5.  Is  it  necessary  that  a  sacrament  be  [instituted  by 
Christ  ]] 

A.  Yes :  it  is  essentially  necessary  that  it  have  his  ex- 
press and  immediate  warrant  and  institution,,  otherwise  it 
does  not  deserve  the  name,  1  Cor.  xi.  23:  "For  I  have 
received  of  the  Lord,  that  which  also  I  delivered  unto 
you,"  &c. 

Gl.  6.  Why  must  sacraments  be  expressly  or  immedi- 
ately instituted  by  Christ  ] 

A.  Because  he  alone  is  the  head  of  the  church ;  and  has 
the  sole  power  and  authority  to  institute  sacraments  and 
other  ordinances  in  it,  Eph.  i.  22,  23. 

Gl.  7.  "  What  are  the  parts  of  a  sacrament]" 

A.  "  Two;  the  one,  an  outward  and  sensible  sign,  used 
according  to  Christ's  own  appointment ;  the  other,  an  in- 
ward and  spiritual  grace,  thereby  signified,  Matt.  iii.  11.  1 
Pet.  iii.  21."* 

Q,.  8.  What  are  the  outward  [signs]  in  sacraments  ] 

A.  They  are  the  sacramental  elements,  and  the  sacra- 
mental actions ;  but  chiefly  the  elements,  because  it  is 
about  these  that  the  sacramental  actions  are  exercised. 

Q,.  9.  Why  called  [sensible]  signs  ] 

A.  Because  they  are  obvious  to  the  outward  senses  of 
seeing,  tasting,  feeling,  &c. 

Q,.  10.  What  kind  of  signs  are  sensible  signs  in  a  sacra- 
ment] 

A.  They  are  not  natural,  nor  merely  speculative,  but 
voluntary  and  practical  signs. 

Q.  11.  Why  are  they  not  natural  signs] 

A.  Because  natural  signs  always  signify  the  self-same 
thing,  as  smoke  is  always  a  sign  of  fire,  and  the  morning 
light  a  sign  of  the  approaching  sun  ;  whereas  the  signs  in 
a  sacrament  never  signify  what  they  represent  in  that 
holy  ordinance,  but  when  sacramentally  used. 

Q,.  12.  Why  are  they  practical,  and  not  merely  specu- 
lative signs  ] 

*  Larger  Catechism,  Quest.  163. 


180  OP  THE  NATURE   OF 

A.  Because  they  are  designed  not  only  to  represent  the 
spiritual  grace  signified  by  them ;  but  likewise  to  seal  and 
apply  the  same. 

Q,.  13.  Why  are  the  signs  in  a  sacrament  called  volun- 
tary signs  ] 

A.  Because  they  depend  entirely  upon  the  divine  insti- 
tution to  make  them  signs ;  yet  so  as  there  is  some  analo- 
gy or  resemblance  between  the  sign  and  the  thing  signified. 

Q..  14.  When  are  sacramental  signs  used  according  to 
Christ's  own  appointment  ] 

A.  When  they  are  dispensed  with  the  words  of  institu- 
tion annexed  to  them,  Matt,  xxviii.  19.  1  Cor.  xi.  23 — 25. 

Q,.  15.  What  do  the  words  of  institution  imply  or  con- 
tain in  them] 

A.  They  contain,  "together  with  a  precept  authorizing 
the  use"  of  them,  "  a  promise  of  benefit  to  the  worthy  re- 
ceivers, Matt,  xxviii.  20."  * 

Q.  16.  What  is  the  inward  and  spiritual  grace  signified 
by  the  sensible  signs  in  a  sacrament  ? 

A.  [Christ  and^he  benefits  of  the  new  covenant.] 

Q,.  17.  Why  is  the  covenant  of  grace  called  [the  new 
covenant  ]] 

A.  Because  it  is  always  to  remain  in  its  prime  and  vig- 
our, without  the  least  change  or  alteration ;  for  that  which 
decayeth  and  waxeth  old,  is  ready  to  vanish  away,  Heb. 
viii.  13. 

Q,.  18.  What  are  the  [benefits]  of  the  new  covenant"? 

A.  They  are  ah  the  blessings  contained  in  the  promises 
of  it,  which  may  be  summed  up  in  grace  here,  and  glory 
hereafter,  Ps.  Ixxxiv.  11. 

Q,.  19.  Are  Christ,  and  the  benefits  of  the  new^  covenant, 
separable  from  one  another  1 

A.  No ;  for,  "  he  that  hath  the  Son,  hath  life,"  1  John  v. 
12;  whoever  has  Christ,  has  all  things  along  with  him; 
"  all  are  yours,  and  ye  are  Christ's,"  1  Cor.  iii.  22,  23. 

Q.  20.  What  is  the  intention  and  design  of  sensible  signs 
in  a  sacrament,  with  reference  to  Christ  and  the  benefits 
of  the  new  covenant? 

A.  The  design  of  them  is,  that  Christ  and  his  benefits 
may  be  [represented,  sealed,  and  applied]  by  them. 

Q,.  21.  Why  are  Christ  and  his  benefits  said  to  be  repre- 
sented by  the  signs  in  a  sacrament! 

A.  Because  as  sacramental  signs  are  of  divine  institu- 
tion, so  there  is  a  resemblance  or  similitude  between  the 
signs  and  the  things  signified. 

"Q..  22.  Why  are'Christ  and  his  benefits  said  to  be  sealed 
by  these  signs? 

A.  Because,  by  the  sacramental  signs,  Christ  and  his 

*  Confession  of  Faitli,  chap,  xxvii.  ^  3. 


SACRAMENTS  IN  GENERAL.  181 

benefits  are  confirmed  to  the  believer,  even  as  a  seal  is  a 
confirmation  of  a  bond  or  deed,  Rom.  iv.  11. 

Q,.  23.  Why  said  to  be  applied  ? 

A.  Because,  by  the  right  and  lawful  use  of  the  sacra- 
mental signs,  Christ  and  his  benefits  are  really  communi- 
cated, conveyed,  and  made  over  to  the  worthy  receiver,  1 
Cor.  xi.  24 :  "  Take,  eat ;  this  is  my  body,  which  is  broken 
for  you." 

Q,.  24.  To  whom  do  the  sacramental  signs  represent, 
seal,  and  apply  Christ  and  his  benefits  ? 

A.  Not  to  all  who  use  them,  but  to  [believers]  only. 

Q.  25.  Why  to  believers  only  1 

A.  Because  nothing  but  true  faith  can  discern,  and  apply 
the  spiritual  grace,  which  is  represented  and  exhibited  by 
sensible  signs  in  the  sacrament.  Gal.  iii.  26,  27. 

Q,.  26.  In  what  consists  the  form  of  a  sacrament  ] 

A.  In  "  a  spiritual  relation,  or  sacramental  union,  be- 
tween the  sign  and  the  thing  signified."  * 

Q,.  27.  What  is  the  consequence  of  this  sacramental 
union  between  the  sign  and  the  thing  signified  1 

A.  The  consequence  is,  "  that  the  names  and  effects  of 
the  one  are  attributed  to  the  other."  f  Thus  Christ  is  called 
our  passover,  1  Cor.  v.  7 ;  and  the  bread  in  the  supper  is 
called  Christ's  body — "  This  is  my  body,"  1  Cor.  xi.  24. 

Q,.  28.  When  are  the  signs,  and  the  things  signified, 
united,  in  those  who  partake  of  the  sacraments  1 

A.  When,  together  with  the  signs,  (in  virtue  of  Christ's 
institution)  the  blessings  signified  are  received  by  faith, 
Gal.  iii.  27. 

Q.  29.  How  may  this  be  illustrated  by  an  example  ? 

A.  A  little  earth  and  stone  put  into  a  man's  hand  at 
random,  signify  nothing ;  but  when  this  is  done  in  a  regu- 
lar manner,  according  to  the  forms  of  law,  to  give  a  pro- 
prietor possession  of  his  lands,  from  whence  these  symbols 
were  taken,  it  is  of  great  importance  to  corroborate  his 
right :  so  bread  and  wine  in  the  sacrament,  are  of  little 
value  in  themselves  abstractly  considered ;  yet  when  re- 
ceived in  faith,  as  the  instituted  memorials  of  the  death  of 
Christ,  by  which  his  testament  was  ratified  and  sealed,  the 
believer's  right  to  all  the  blessings  of  his  purchase  is  by  it 
most  comfortably  confirmed,  1  Cor.  xi.  24 :  "  This  is  my 
body,  which  is  broken  for  youy 

Qi.  30.  Are  the  sacraments  necessary  for  the  confirma- 
tion of  the  wordi 

A.  No  ;  the  word  being  of  divine  and  infallible  authority, 
needs  no  confirmation  without  itself:  but  they  are  neces- 
sary on  our  account,  for  helping  our  infirmity,  and  con- 
firming and  strengthening  our  faith,  Rom.  iv.  11. 

*  Confession  of  Faith,  chap,  xxvii.  $  2.  +  Ibid. 

Part  11—16 


182        OF  THE  NUMBER  OF  THE  SACRAMENTS. 

Q.  31.  What  is  the  difference  between  the  word  and  the 
sacraments  ! 

A.  The  word  may  be  profitable  to  the  adult,  without  the 
sacraments ;  but  the  sacraments  cannot  profit  them  with- 
out the  word,  Gal.  v.  6. 

Q,.  32.  What  is  the  end  of  the  sacraments? 

A.  It  is  "to  represent  Christ  and  his  benefits;  and  to 
confirm  our  interest  in  him :  as  also  to  put  a  visible  differ- 
ence between  those  that  belong  unto  the  church,  and  the 
rest  of  the  world ;  and  solenmly  to  engage  them  to  the 
service  of  God  in  Christ,  according  to  his  word."  * 

Q,.  33,  Who  are  they  that  have  a  right  to  the  sacra- 
ments ] 

A.  They  "  that  are  within  the  covenant  of  grace,  Rom. 
XV.  8."  t 

Q.  34.  Who  are  to  be  reckoned  within  the  covenant  of 
grace,  in  the  sight  of  men  1 

A.  They  who  "  profess  their  faith  in  Christ,  and  obedi- 
ence to  him,  Acts  ii.  38 ;"  and  "  infants  descending  from 
parents,  either  both  or  but  one  of  them  professing  faith  in 
Christ,  and  obedience  to  him,  are,  in  that  respect,  within 
the  cov^enant,  Rom.  xi.  16."  J 

Q,.  35.  What  may  we  learn  from  the  nature  of  the  sa- 
craments in  general  ? 

A.  The  amazing  love  of  the  Lord  Jesus,  in  giving  us  not 
only  the  word  as  the  instrument  in  the  hand  of  the  Spirit, 
for  begetting  faith,  and  all  other  graces,  Eph.  i.  13;  but 
likewise  the  sacraments  for  strengUiening  and  increasing 
the  same,  as  well  as  for  cherishing  our  love  and  commu- 
nion with  one  another,  1  Cor.  xii.  13. 


Quest.  93.  What  are  the  sacraments  of  the  ISetv  Tes- 
tament ? 

Ans.  The  sacraments  of  the  New  Testament  are,  bap- 
tism and  the  Lord's  supper. 

Q..  1.  What  were  the  ordinary  sacraments  under  the 
Old  Testament  ? 

A.  They  were  two:  circumcision  and  the passover. 

Q,.  2.  When  was  circumcision  first  instituted  ■? 

A.  In  the  ninety-ninth  year  of  Abraham's  age.  Gen.  xvii. 
24  ;  at  which  time,  both  he,  and  all  the  men  of  his  house, 
were  circumcised,  verse  26,  27. 

*  Confession  of  Faith,  chap,  xxvii.  §  1. 

t  Larger  Catechism,  Question  162.  X  Ibid.  Q,  166. 


OP   THE   NUMBER   OP   THE   SACRAMENTS.  183 

Q,.  3.  At  what  age  were  the  male  children  afterwards  to 
be  circumcised  ? 

A.  Precisely  on  the  eighth  day  after  they  were  bom, 
Gen.  xvii.  12. 

Q,.  4.  What  was  the  spiritual  meaning  of  this  sacra- 
mental ceremony  ? 

A.  It  signified  the  impurity  and  corruption  of  nature, 
Jer.  iv.  4 ;  the  necessity  of  regeneration,  or  being  cut  off 
from  the  first  Adam,  as  a  federal  head,  Rom.  ii.  28,  29 ;  and 
of  being  implanted  in  Christ,  in  order  to  partake  of  the 
benefits  of  his  mediation,  chap.  viii.  1  ;  together  with  a 
solemn  virtual  engagement  to  be  the  Lord's,  Gen.  xvii.  11. 

Q.  5.  What  was  the  other  sacrament  of  the  Old  Testa- 
ment ] 

A.  The  passover. 

Q,.  6.  When  was  it  instituted  1 

A.  At  the  departure  of  the  children  of  Israel  out  of 
Egypt,  Ex.  chapter  xii. 

Q,.  7.  Why  called  the  passover? 

A.  Because  the  destroying  angel  passed  over  the  houses 
of  the  Israelites,  in  the  night  when  he  smote  the  first-born 
with  death,  in  every  house  or  family  of  the  Egyptians,  Ex. 
xii.  27. 

Q,.  8.  On  what  account  did  the  angel  pass  over  the 
houses  of  the  Israelites'? 

A.  Because,  according  to  the  express  command  of  God, 
the  blood  of  the  passover-lamb  was  stricken  upon  the  lin- 
tels and  side  posts  of  their  doors,  as  a  signal  to  the  de- 
stroying angel  to  pass  over  them,  Ex.  xii.  22,  23. 

Q,.  9.  What  was  meant  by  striking  the  blood  upon  their 
lintels  and  door  posts  ? 

A.  It  signified,  that  it  is  only  in  virtue  of  the  blood 
or  satisfaction  of  Christ,  that  the  curse  and  sentence  of  the 
law  (which  is  the  wrath  of  God)  is  not  executed  upon  the 
sinner,  Rom.  v.  9. 

Q,.  10.  What  were  the  significant  ceremonies  of  divine 
institution  that  were  to  be  observed  in  this  sacrament  1 

A.  The  passover-lamb  was  to  be  without  blemish,  Ex. 
xii.  5 ;  it  was  to  be  slain,  verse  6  ;  it  was  to  be  roasted  with 
fire,  verse  9 ;  and  it  was  to  be  eaten,  and  that  wholly  and 
entirely,  verse  10. 

Q,.  11.  Why  was  it  necessary  that  the  passover-lamb 
should  be  without  blemish  7 

A.  To  signify,  that  though  our  sins  were  imputed  to 
Christ,  yet  he  was  in  himself  holy,  harmless,  undefiled, 
Heb.  vii.  26 ;  and  therefore  called  a  Lamb  without  blemish 
and  without  spot,  1  Pet.  i.  19. 

Q,.  12.  Why  must  the  lamb  be  slain,  or  killed  by  blood 
shedding  ? 
A.  To  denote,  that  the  death  of  Christ  was  necessary, 


184        OF  THE  NUMBER  OF  THE  SACRAMENTS. 

for  satisfying  justice,  and  reconciling  us  to  God,  Luke 
xxiv.  26 :  "  Ought  not  Christ  to  have  suffered  these 
things  J" 

Q,.  13.  Why  was  it  to  be  roasted  with  fire? 

A.  To  intimate,  that  C'hrist's  sufferings,  as  our  Surety, 
were  exquisitely  and  inconceivably  great,  without  the 
least  abatement  of  any  of  that  wrath  which  was  due  to 
our  sins,  Isa.  liii.  10  :  "It  pleased  the  Lord  to  bruise  him ;" 
Rom.  viii.  32,  "  God  spared  not  his  own  Son." 

Q.  14.  Wh)'-  was  it  to  be  eaten  wholly  and  entirely,  and 
none  of  it  to  be  left] 

A.  To  signify,  that  Christ  was  to  be  wholly  applied,  in 
a  way  of  believing,  as  being,  "  of  God,  made  unto  us  wis- 
dom and  righteousness,  and  sanctification,  and  redemp- 
tion," 1  Cor.  i.  30. 

Q..  15.  Why  were  all  the  families  of  Israel  to  eat  the 
passover,  at  one  and  the  same  time  1  Ex.  xii.  8. 

A.  To  signify  that  there  is  enough  in  Christ  to  satisfy 
the  need  of  all  his  people  at  once  ;  "  for  in  him  dwelleth  all 
the  fulness  of  the  Godhead  bodily,"  Col.  ii.  9. 

Q,.  16.  Why  was  it  to  be  eaten  the  very  same  evening 
in  which  it  was  slain?  ver.  6,  8. 

A.  To  signify,  that  Christ  ought  to  be  applied  and 
appropriated  by  faith  speedily,  without  delay :  Behold, 
noiv  is  the  accepted  time,  2  Cor.  vi.  2. 

Q,.  17.  "How  many  sacraments  hath  Christ  instituted 
in  his  church  under  the  New  Testament  ? 

A.  "  Under  the  New  Testament,  Christ  hath  instituted 
in  his  church  only  two  sacraments  ;  baptism  and  the  Lord's 
supper."  * 

Q,.  18.  How  do  these  two  sacraments  come  in  the  place 
of  those  under  the  Old  Testament] 

A.  Baptism  comes  in  the  place  of  circumcision  ;  and  the 
Lord's  supper  in  the  place  of  the  passover. 

Q.  in.  Were  the  sacraments  of  the  Old  Testament  no 
more  than  shadows  of  that  grace,  which  is  actually  con- 
ferred by  the  sacraments  under  the  New,  as  the  Papists 
would  have  it  ] 

A.  By  no  means  ;  for  "the  sacraments  of  the  Old  Testa- 
ment, in  regard  of  the  spiritual  things  thereby  signified 
and  exhibited,  were,  for  substance,  the  same  with  those  of 
the  New,  I  Cor.  x.  1—5."  f 

a.  20.  In  what  do  they  differ  ] 

A.  The  sacraments  of  the  Old  Testament  represented 
Christ  as  yet  to  come;  whereas  those  of  the  New  hold  him 
forth  as  already  come,  and  as  having  finished  the  work  of 
our  redemption,  as  to  the  purchase  of  it,  Eph.  v.  2. 

Q,.  21.  Is  there  any  difference  between  them  as  to  clear- 
ness and  perspicuity  ] 

♦  Larger  Catechism,  Q.  164.       t  Confession  of  Faith,  chap,  xxvii.  $  5. 


OP  THE  NATURE  OF  BAPTISM.  185 

A.  The  words  annexed  to  the  outward  signs  in  the 
sacraments  of  the  New  Testament,  make  the  things  signi- 
fied appear  vastly  more  plain  and  perspicuous,  than  in  the 
sacraments  of  the  Old. 

Q.  22.  W'^hat  other  sacraments  do  the  Papists  add  to 
baptism  and  the  Lord's  supper  1 

A.  They  boldly  venture  to  add  other  five  ;  namely,  con- 
firmation, penance,  orders,  marriage,  and  extreme  unction. 

Q,.  23.  How  may  it  appear,  in  a  word,  that  all  these  are 
false  and  spurious  sacraments  1 

A.  In  regard  that  none  of  them  have  sacramental  signs 
of  divine  institution,  signifying  any  inward  and  spiritual 
grace ;  and,  consequently,  none  of  them  can  be  appointed 
seals  of  God's  covenant. 

Q.  24.  Who  may  lawfully  dispense  the  sacraments  of 
the  New  Testament  ] 

A.  "  Neither  of  them  may  be  dispensed  by  any,  but  a 
minister  of  the  word,  lawfully  ordained,  1  Cor.  iv.  1."  * 


Quest.  94.   What  is  baptism  ? 

Ans.  Baptism  is  a  sacrament,  wherein  the  washing  with 
water,  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,  doth  signify  and  seal  our  ingrafting  into 
Christ,  and  partaking  of  the  benefits  of  the  covenant  of 
grace,  and  our  engagement  to  be  the  Lord's. 

Q,.  1.  What  is  the  proper  signification  of  the  word 
[baptism?] 

A.  It  is  of  Greek  origin,  and  properly  signifies  a  washing, 
sprinkling,  or  pouring  out,  in  order  to  cleansing,  Mark.  i. 
8 :  "  I  indeed  baptize  you  with  water,  but  he  shall  baptize 
you  with  the  Holy  Ghost ;"  that  is,  he  shall  pour  his  Spirit 
upon  you,  according  to  the  promise,  Isa.  xhv.  3 :  "  I  will 
pour  my  Spirit  upon  thy  seed,  and  my  blessing  upon 
thine  offspring." 

Q,.  2.  Who  is  the  author  of  baptism  1 

A.  The  Lord  Jesus  Christ,  the  Mediator  and  Head  of 
the  church. 

Q,.  3.  When  did  he  institute  and  appoint  it,  as  a  sacra- 
ment of  the  New  Testament  ? 

A.  A  little  before  his  ascension  into  heaven,  when  he 
gave  his  apostles  that  solemn  charge.  Matt,  xxviii.  19: 
"  Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in 

*  Confession  of  Faith,  chap,  xxvii.  $  5. 
16* 


186  OF  THE  NATURE  OF  BAPTISM. 

the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

Q.  4.  Was  not  baptism  used  before  that  time  1 

A.  It  was  used  long  before  by  the  Jews,  in  receiving 
their  proselytes,  but  not  by  divine  institution. 

Q.  5.  When  came  baptism  to  have  a  divine  warrant  and 
Institution  1 

A.  When  God  sent  John  the  Baptist  to  baptize  with 
water,  John  i.  33. 

Q,.  6.  Was  there  any  difference  between  the  baptism  of 
John,  and  the  baptism  dispensed  by  the  apostles  after 
CJirist's  ascension? 

A.  There  was  no  essential  difference  between  them ; 
for  both  of  them  had  the  same  visible  sign,  and  the  same 
blessings  signified  by  it.  The  difference  was  only  circum- 
stantial, in  respect  of  time,  and  the  objects  of  administration. 

Q,.  7.  How  did  they  differ  in  respect  of  time  1 

A.  The  baptism  of  John  was  dispensed  before  Christ 
had  finished  the  work  which  his  Father  gave  him  to  do ; 
but  the  baptism  of  the  apostles  was  mostly  after  Christ 
had  suffered,  and  had  entered  info  his  glory. 

Q,.  8.  How  did  they  differ  as  to  the  objects  of  administra- 
tion] 

A.  The  baptism  of  John  was  confined  to  Judea  only ; 
but  the  baptism  of  the  apostles  extended  to  all  nations,  to 
whom  the  gospel  was  preached,  Matt,  xxviii.  19. 

Q,.  9.  Why  did  Christ,  who  had  no  need  of  it,  conde- 
scend to  be  baptized  by  John  1 

A.  He  gives  the  reason  himself;  It  becometh  us,  says 
he,  to  fulfil  all  righteousness.  Matt.  iii.  15. 

Q..  10.  Did  Chnst  himself  baptize  any] 

A.  No :  "  Jesus  himself  baptized  not,  but  his  disciples," 
John  iv.  2. 

Q,.  11.  Why  did  not  Christ  baptize  any  himself  1 

A.  That  he  might  commend  the  ministry  of  men  of  like 
passions  with  ourselves ;  and  to  show  that  the  efficacy  of 
the  ordinance  did  not  depend  upon  the  administrator,  but 
upon  the  divine  blessing ;  even  as  the  words  spoken  by 
him  on  earth,  M'^hen  they  were  efficacious,  were  so,  not 
merely  as  spoken  or  uttered  from  his  lips,  but  as  accom- 
panied with  his  own  aJmighty  power,  Luke  v.  17. 

Q,.  12.  What  is  the  visible  sign,  or  outward  element  in 
baptism  ] 

A.  Only  [water,]  pure  and  unmixed.  Acts  x.  47. 

Q,.  1 3.  How  is  water  to  be  applied  to  the  body  in  baptism  ] 

A.  "  Dipping  of  the  person  into  the  water  is  not  neces- 
sary, but  baptism  is  rightly  administered  by  pouring  or 
sprinkling  water  upon  the  person."  * 

*  Confession  of  Faith,  cliap.  XAviii.  $  3. 


OF   THE    NATURE    OF    BAPTISM.  187 

Q,.  14.  How  does  it  appear  from  scripture,  that  baptism 
is  rightly  administered  by  pouring  or  sprinlding  water 
upon  the  person  1 

A.  From  repeated  instances  of  the  administration  of 
baptism  by  the  apostles  in  this  manner ;  particularly  when 
three  thousand  were  baptized  by  them,  Acts  ii.  41,  water 
must  have  been  sprinkled  upon  them,  as  the  apostles  could 
not  have  time,  in  a  part  only  of  one  day,  to  take  them  one 
by  one,  and  plunge  them  into  it.  Nor  is  it  probable  that 
the  jailor,  Acts  xvi.  33,  had  such  store  of  water,  in  the 
night  season,  as  was  sufficient  for  himself  and  whole  family 
to  be  dipped  into ;  or  that  they  went  abroad  in  quest  of 
some  river  for  that  purpose ;  it  is  much  more  reasonable 
to  infer,  that  in  both  the  above  instances,  they  were  bap- 
tized by  sprinkling.  The  same  may  be  said  of  Paul's  bap- 
tism. Acts  ix.  18;  and  of  the  baptism  of  Cornelius  and  his 
friends.  Acts  x.  47,  48. 

a.  15.  Why  is  it  most  expedient  to  sprinkle  water  upon 
the  face  in  baptism  ] 

A.  Because  the  face  is  the  principal  part  of  the  body, 
and  the  whole  person  is  represented  by  it,  Ex.  x.  29. 

Q,.  16.  What  is  signified  by  water  in  baptism  1 

A.  The  cleansing  virtue  of  the  blood  of  Christ,  Rev.  i. 
5,  and  Spirit  of  Christ,  Tit.  iii.  5. 

Q,.  17.  What  is  the  difference  between  cleansing  by  the 
blood,  and  cleansing  by  the  Spirit,  of  Christ  1 

A.  The  blood  of  Christ  cleanseth  meritoriously,  1  John 
1.  7  ;  the  Spirit  of  Christ  efficaciously,  Ezek.  xxxvi.  27.  By 
the  former,  the  guilt  of  sin  is,  at  once,  taken  away  in  jus- 
tification ;  by  the  latter,  the  blot  and  stain  of  it  is  gradu- 
ally carried  off  in  sanctification. 

Q,.  18.  What  is  signified  by  sprinkling  of  water  upon 
the  body? 

A.  The  application  of  the  blood  of  Christ  to  the  soul,  by 
the  Spirit  of  God,  Tit.  iii.  5,  6. 

Q.  19.  What  is  the  analogy,  or  resemblance,  between 
the  sign  in  baptism,  and  the  thing  signified  ] 

A.  Water  makes  clean,  what  before  was  foul ;  so  the 
blood  and  Spirit  of  Christ  purify  from  the  guilt  and  pollu- 
tion of  sin,  Zech.  xiii.  1:  water  is  open  and  free  to  all ;  so 
Christ  and  his  benefits  are  freely  offered  to  all  the  hearers 
of  the  gospel,  Rev.  xxii,  17. 

Q,.  20.  In  whose  name  are  we  baptized? 

A,  [In  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,]  Matt,  xxviii.  19. 

Q,,  21.  What  is  it  to  be  baptized  in  the  name  of  the  Fa- 1 
ther,  and  of  the  Son,  and  of  the  Holy  Ghost  ] 

A.  It  is  not  only  to  be  baptized  by  the  will,  command, 
and  authority  of  the  Three-one  God ;  but  likewise  to  be, 
by  baptism,  solemnly  dedicated  and  devoted  to  the  Father, 


188  OF  THE  NATURE  OF  BAPTISM. 

the  Son,  and  the  Holy  Ghost,  as  our  God  and  portion  for 
ever,  Isa.  xliv.  5. 

Q..  22.  What  is  it  to  be  baptized  by  the  command  and 
authority  of  the  Father,  Son,  and  Holy  Ghost] 

A.  It  intimates  that  the  Trinity  of  persons  do  not  only 
authorize  and  appoint  baptism  to  be  a  sacrament  of  the 
New  Testament ;  but  that  they  become  jointly  engaged  to 
make  good  all  the  blessings  of  the  covenant,  signified  and 
sealed  by  that  ordinance,  Jer.  xxxi.  33 :  "I  will  be  their 
God,  and  they  shall  be  my  people." 

Q.  23.  What  is  included  in  our  being,  by  baptism,  sol- 
emnly dedicated  and  devoted  to  the  Father,  Son,  and  Holy 
Ghost,  as  our  God  and  portion  for  ever  ? 

A.  It  includes  a  solemn  profession,  that  these  three 
adorable  persons  have  the  sole  right  to  all  our  religious 
worship,  Ps.  v.  7 ;  that  all  our  hope  of  salvation  is  from 
them,  Ps.  Ixii.  1,  5,  and  that  we  should  be  wholly  and  for 
ever  the  Lord's,  Ps.  xlviii.  14. 

Q.  24.  Is  it  necessary  that  baptism  be  dispensed  in  these 
express  words,  "  In  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost  1" 

A.  Yes ;  because  ministers  are  peremptorily  commanded 
by  Christ,  to  baptize  in  this  very  form.  Matt,  xxviii.  19 :  "  Go 
ye,  therefore,  and  teach  all  nations ;  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

Q,.  25.  Did  not  the  apostles  baptize  in  another  form, 
when  they  baptized  in  the  name  of  the  Lord  Jesus  1  Acts 
viii.  16. 

A.  It  is  not  to  be  supposed,  that  the  apostles  would  alter 
the  form,  so  expressly  delivered  to  them  by  their  glorious 
Master;  and  therefore,  when  any  are  said  to  be  baptized 
in  the  name  of  the  Lord  Jesus,  it  is  not  designed  by  this 
to  notify  to  us  in  what  form  of  words  they  were  baptized ; 
but  only  that  they  were  baptized  by  the  authority  of  Christ, 
who  appointed  this  sacrament ;  and  to  faith  in  him,  and 
communion  with  him. 

Q,.  26.  How  ought  the  mentioning  of  the  holy  Trinity  to 
be  introduced  in  baptism  ? 

A.  It  is  proper  that  it  be  introduced  by  words  in  the 
first  person,  expressing  the  present  act  of  administration ; 
and  likewise  setting  forth  the  authority  that  a  minister, 
lawfully  called,  has  to  dispense  this  sacrament ;  such  as, 
"I  baptize  thee,  in  the  name,"  &c.* 

Q.  27.  What  are  the  ends  and  uses  of  baptism? 

A.  They  are  to  [signify  and  seal  our  ingrafting  into 
Christ,  and  partaking  of  the  benefits  of  the'covenant  of 
grace.] 

*  See  the  Directory  for  Public  Worship,  on  the  head  of  Baptism. 


OF  THE  NATURE  OF  BAPTISM.  189 

Q,.  28.  What  is  it  to  signify  and  seal  [our  ingrafting  into 
Christ?] 

A.  It  is  to  signify  and  seal  our  union  with  him,  and  con- 
sequently the  imputation  of  his  righteousness  to  us,  Gal. 
iii.  27 :  "  As  many  of  you  as  have  been  baptized  into  Christ, 
have  put  on  Christ." 

Q,.  29.  What  are  the  [benefits  of  the  covenant  of  grace,] 
the  partaking  of  which  is  signified  and  sealed  in  baptism  ] 

A.  They  are  "  remission  of  sins  by  the  blood  of  Christ ; 
regeneration  by  his  Spirit,  adoption,  and  resurrection  unto 
everlasting  life."  * 

Q,.  30.  What  is  the  consequence  of  its  being  signified 
and  sealed  to  us  in  baptism,  that  we  partake  of  such  great 
and  glorious  benefits  ? 

A.  The  consequence  is,  that  on  this  account  "  we  enter 
into  an  open  and  professed  engagement  to  be  —  the 
Lord's."  t 

Q,.  31.  What  is  included  in  our  engagement  to  be  the 
Lord's? 

A.  That  we  shall  be  his  "  wholly  and  only."  | 

a.  32.  What  is  it  to  be  his  wholly  1 

A.  It  is  to  be  his,  in  all  that  we  are,  soul,  spirit,  and 
body,  1  Cor.  vi.  19,  20 ;  and  in  all  that  we  have,  whether 
gifts,  graces,  or  worldly  comforts,  1  Chron.  xxix.  14. 

Q.  33.  What  is  it  to  be  the  Lord's  only  ? 

A.  It  is  to  be  his  in  opposition  to  all  his  rivals  and  com- 
petitors, every  one  of  whom  we  profess  to  renounce  in 
baptism,  Hos.  xiv.  8. 

Q,.  34.  Who  are  these  rivals  and  competitors  with  God, 
whom  we  profess  to  renounce  in  baptism  1 

A.  They  are  sin,  Rom.  vi.  6,  Satan,  Acts  xxvi.  18,  and 
the  world,  John  xvii.  14. 

d.  35.  Does  baptism  make  or  constitute  persons  church- 
members  1 

A.  No :  they  are  supposed  to  be  church-members  before 
they  are  baptized,  and  if  they  are  children  of  professing 
parents,  they  are  born  members  of  the  visible  church,  1 
Cor.  vii.  14. 

Q,.  36.  Why  must  they  be  church-members  before  they 
are  baptized  ? 

A.  Because  the  seals  of  the  covenant  can  never  be  ap- 
plied to  any,  but  such  as  are  supposed  to  be  in  the  cove- 
nant ;  nor  can  the  privileges  of  the  church  be  confirmed  to 
any  that  are  without  the  church. 

Q,.  37.  Why  then  do  our  Confession,^  and  Larger  Cate- 
chism,l|  say  that  "  the  parties  baptized  are  solemnly  ad- 
mitted into  the  visible  church  ?" 

*  Larger  Catechism,  Quest.  163.    See  all  these  explained,  Part  I.    On 
justification,  sanctification,  adoption,  and  resurrection, 
t  Larger  Catechism,  Q.  165.  t  Ibid.  §  Chap,  xxviii.  §  3. 

11  Larger  Catechism,  Q.  165. 


190  OF  THE  NATURE  OF  BAPTISM. 

A.  Because  there  is  a  vast  difference  between  making  a 
person  a  church-member,  who  was  none  before;  and  the 
solemnity  of  the  admission  of  one,  who  is  already  a  mem- 
ber. All  that  our  Confession  and  Catechism  affirm,  is, 
that,  by  baptism,  we  are  solemnly  admitted  into  the  visible 
church ;  that  is,  by  baptism  we  are  publicly  declared  to  be 
church-members  before,  and  thus  have  our  membership 
solemnly  sealed  to  us :  "  For  by  one  Spirit  we  are  all  bap- 
tized into  one  body,"  1  Cor.  xii.  13. 

Q,.  38.  Is  it  warrantable  to  call  the  baptizing  of  any,  the 
Christening  of  them  ] 

A.  No  :  because  this  is  an  encouraging  of  the  supersti- 
tious Popish  notion,  that  baptism  makes  even  those  who 
are  born  within  the  visible  church,  to  become  Christians  ; 
and  that  by  the  want  of  it,  they  remain  infidels,  and  are 
left  to  uncovenanted  mercy. 

Q,.  39.  What  are  the  extremes  about  the  necessity  of 
baptism  1 

A.  The  Socinians  and  (Quakers  deny  that  it  is  necessary 
at  all ;  on  the  other  hand,  the  Papists,  and  some  others, 
maintain  that  it  is  so  absolutely  necessary,  that  no  salva- 
tion can  be  expected  without  it. 

Q..  40.  What  is  the  doctrine  of  our  Confession  of  Faith, 
on  this  head  1 

A.  That  "  although  it  be  a  great  sin  to  contemn  or  ne- 
glect this  ordinance,  5^et  grace  and  salvation  are  not  so  in- 
separably annexed  unto  it,  as  that  no  person  can  be  regen- 
erated and  saved  without  it ;  or  that  all  who  are  baptized 
are  undoubtedly  regenerated."  * 

Q.  41.  In  what  consists  the  greatness  of  the  sin  of  con- 
temning and  slighting  this  ordinance] 

A.  It  consists  in  despising  an  express  and  positive  insti- 
tution of  Christ,  appointed  to  be  administered  in  his  church 
to  the  end  of  the  world,  Matt,  xxviii.  19,  20;  and  in  slight- 
ing all  the  great  and  glorious  benefits  and  privileges  signi- 
fied and  sealed  by  it,  Luke  vii.  30. 

Q,.  42.  How  does  it  appear  that  grace  and  salvation  are 
not  inseparably  annexed  to  baptism  ! 

A.  From  the  instance  of  Abraham,  who  had  the  right- 
eousness of  faith  before  he  was  circumcised,  Rom.  iv.  11; 
of  Cornelius,  who  feared  God,  and  was  accepted  of  him, 
before  he  was  baptized.  Acts  x.  2, 4 ;  and  from  the  instance 
of  the  thief  on  the  cross,  who  was  saved  without  being 
baptized  at  all,  lAike  xxiii.  43, 

Q..  43.  How  does  the  scripture  evince,  that  all  who  are 
baptized  arc  not  regenerated  and  saved] 

A.  From  the  instance  of  Simon  Magus,  who  was  bap- 
tized, and  yet,  after  baptism,  remained  in  the  gall  of  bitter- 
ness, and  in  the  bond  of  iniquity,!  Acts  viii.  13,  23. 

*  Confession  of  Faith,  chap,  xxviii.  $  5.  t  Ibid. 


OF  THE  SUBJECTS  OP  BAPTISM.  191 

Q,.  44.  Does  baptism  give  a  right  to  covenant-blessings ; 
or,  is  it  only  a  declarative  sign  and  seal  of  them  J 

A.  It  is  only  a  declarative  sign  and  seal  of  tliem,  as  cir- 
cumcision was,  Rom.  iv.  11. 

Q,.  45.  What,  then,  gives  a  right  1 

A.  The  promise  of  the  covenant,  which  is  endorsed  to 
the  children,  as  well  as  to  the  parents.  Acts  ii.  39 :  "  The 
promise  is  unto  you,  and  to  your  children." 

Q,.  46.  Is  baptism  designed  to  make  the  covenant  more 
sure,  or  our  faith  stronger  ] 

A.  It  is  designed  only  to  make  our  faith  stronger ;  for 
the  sureness  of  the  covenant  flows  from  the  faithfulness  of 
God,  which  is  inviolable  and  unchangeable,  Ps.  Ixxxix.  33, 
34.  Isa.  hv.  10. 

Q..  47.  In  what  consists  the  efficacy  of  baptism  ? 

A.  It  consists  in  sealing  and  ratifying  the  right  to  cove- 
nant blessings,  which  persons  have  from  the  promise,  so 
infallibly,  that  they  shall  certainly  be  put  in  possession  of 
them,  Eph.  v,  25,  26.  For,  according  to  the  doctrine  of 
our  Confession,  ♦'  the  grace  promised  is  not  only  offered, 
but  really  exhibited  and  conferred,  by  the  Holy  Ghost,  to 
such  (whether  of  age,  or  infants,)  as  that  grace  belongeth 
unto,  according  to  the  counsel  of  God's  own  will,  in  his 
appointed  time."  * 

Q,.  48.  Is  baptism  efficacious  at  the  time  of  its  adminis- 
tration ? 

A.  Not  always :  "  the  efficacy  of  baptism  is  not  tied  to 
that  moment  of  time  wherein  it  is  administered,"  f  but 
may  take  place  afterwards,  as  God  in  his  sovereignty  has 
fixed  it ;  for  the  wind  bloweth  where  it  listeth,  &c.  John 
iii.  8. 

Q,.  49.  What  may  we  learn  from  the  nature  of  baptism  1 

A.  The  infinite  goodness  of  God,  in  appointing  an  initi- 
ating ordinance,  irreversibly  sealing  all  the  blessings  of 
the  covenant  to  the  elect  seed,  Gen.  xvii.  7. 


Quest.  95.    To  tvliom  is  haptis7n  to  be  administered  1 
Ans.  Baptism  is  not  to  be  administered  to  any  that  are 
out  of  the  visible  church,  till  they  profess  their  faith  in 
Christ,  and  obedience  to  him:   but  the  infants  of  such  as 
are  members  of  the  visible  church  are  to  be  baptized. 

Q,.  1.  Who  may  administer  the  sacrament  of  baptism? 
A.  Neither  of  the  two  sacraments  "  may  be  dispensed 
by  any,  but  by  a  minister  of  the  word,  lawfully  ordained."| 

*  Confession  of  Faith,  chap,  xxviii.  %  6.     t  Ibid.     X  Ibid.  chap,  xxvii.  %  4. 


192  OP  THE   SUBJECTS   OF  BAPTISM. 

Q,.  2.  How  do  you  prove,  that  ordination  by  presbyters 
is  lawful  and  valid,  without  a  diocesan  bishop  ] 

A.  From  express  scripture  testimony,  asserting  the  v^a- 
lidity  of  ordination  to  the  ministry,  by  the  laying  on  of  the 
hands  of  the  Presh^jtery,  1  Tim.  iv.  14. 

Q,.  3.  Why  should  ministers  lawfully  ordained,  and  no 
other  persons  whatsoever,  dispense  the  sacraments  of  the 
New  Testament] 

A.  Because  they  only  are  the  stewards  of  the  mysteries 
of  God,  1  Cor.  iv^  1 ;  and  hav'e  the  sole  commission  and 
authority  from  Christ  to  preach  and  baptize,  Matt,  xxviii. 
19:  Go  ye,  therefore,  and  teach  all  nations,  baptizing 
them,  (Sec. 

Q.  4.  Is  public  prayer  requisite  before  the  administration 
of  baptism  ] 

A.  It  is  evident,  that  our  Lord,  at  the  first  institution  of 
the  supper,  and  his  apostles,  afterwards,  according  to  his 
exdmple,  prayed  for  the  divine  blessing  to  attend  the  dis- 
pensation of  that  solemn  ordinance,  1  Cor.  xi.  24 ;  and 
therefore,  by  parity  of  reasoning,  ministers  ought  to  pray, 
and  the  people  to  join  in  it,  for  the  same  blessing  upon  the 
administration  of  the  sacrament  of  baptism. 

Q,.  5.  Ought  not  teaching,  or  preaching  of  the  word,  to 
go  before  baptism  1 

A.  Yes ;  because  our  Lord  has  joined  them  together, 
Matt,  xxviii.  19:  "Go  ye,  therefore,  and  teach  all  nations, 
baptizing  them,"  &c.  And  accordingly  it  was  the  uniform 
practice  of  the  apostles  to  preach  when  they  baptized, 
Acts  ii.  38,  41;  viii.  35,  38,  and  xvi.  32,  33. 

Q,.  6.  Is  naming  of  children  necessary  at  baptism] 

A.  No;  baptism  dispensed  by  sprinkling  of  water,  to- 
gether with  the  words  of  institution,  is  every  way  valid 
and  complete,  though  the  person  baptized  is  not  named 
at  all. 

Q,.  7.  But  was  not  the  naming  of  children,  at  circumcis- 
ion, an  ancient  practice  among  the  Jews  ?  Luke  i.  59. 

A.  It  was  so ;  and  the  names  of  children  may  be  pub- 
lished at  baptism  still,  provided  it  is  not  looked  upon  as 
essential  to  that  solemn  ordinance;  for  it  is  the  parent, 
and  not  the  minister,  who  gives  the  name. 

Q,.  8.  May  baptism  be  administered  in  private? 

A.  It  is  more  agreeable  to  the  nature  of  this  ordinance, 
when  the  Lord  gives  his  people  peace  and  opportunity  for 
their  public  assemblies,  that  it  be  administered  wherever 
the  congregation  is  orderly  called  together,  to  wait  on  the 
dispensing  of  the  word,  Acts  ii.  41.* 

Q,.  9.  What  if  the  child  should  be  removed  by  death, 
before  such  a  regular  opportunity  can  be  had  ] 

*  See  Act  X.  Assembly,  1690. 


OF  THE  SUBJECTS  OP  BAPTISM.  193 

A.  Then  the  parents  may  comfort  themselves  in  this, 
that  they  were  neither  guilty  of  an  unnecessary  delay,  nor 
of  contemning  the  ordinance ;  and  that,  in  these  circum- 
stances, the  want  of  it  cannot  harm  the  child,  2  Sam.  xii. 
18,  23. 

Q,.  10.  With  what  frame  and  disposition  of  mind  ought 
this  sacrament  to  be  dispensed  and  witnessed  ] 

A.  With  a  firm  persuasion  that  it  is  an  ordinance  of 
God ;  with  a  filial  and  reverential  fear  of  him  on  our  spi- 
rits ;  and  with  gratitude  and  thankfulness  for  the  inesti- 
mable benefits  that  are  signified  and  sealed  in  it. 

Q,.  11.  How  often  is  baptism  to  be  administered  to  any 
person  1 

A.  But  once  only,  Acts  xix.  4,  5. 

Q,.  12.  Why  but  once  only] 

A.  Because  when  our  ingrafting  into  Christ  (which  is  the 
comprehensive  benefit  signified  and  sealed  in  baptism) 
once  takes  place,  it  is  never  repeated,  but  remains  firm 
and  inviolable  for  ever,  John  xvii.  23. 

Q,.  13.  To  whom  is  baptism  not  to  be  administered  ? 

A.  [Baptism  is  not  to  be  administered  to  any  that  are 
out  of  the  visible  church.] 

Q.  14.  Wliom  do  you  understand  by  those  [that  are  out 
of  the  visible  church?] 

A.  All  infidels,  or  such  as  are  Jews,  or  Heathens,  and 
their  children. 

Q,.  15.  Why  may  not  these  be  baptized"? 

A.  Because  being  strangers  from  the  covenant  of  pro- 
mise, they  can  have  no  right  to  the  seals  of  it,  Eph.  ii.  12. 

Q,.  16.  May  infidels  in  no  event  be  baptized? 

A.  Yes,  they  may,  so  soon  as  [they  profess  their  faith  in 
Christ,  and  obedience  to  him.] 

a.  17.  What  is  it  to  [profess  faith  in  Christ  ?] 

A.  It  is  to  profess  a  belief  of  the  whole  doctrines  of  the 
Christian  rehgion.  Acts  viii.  37. 

Q,.  18.  What  is  it  to  profess  [obedience  to  him?] 

A.  It  is  to  yield  an  external  subjection  to  all  the  ordi- 
nances and  institutions  of  Christ,  Acts  ii,  46. 

Q.  19.  Whom  does  such  a  profession  respect? 

A.  It  respects  only  the  adult,  or  such  as  are  grown  up 
to  ripeness  of  age. 

Q,.  20.  Have  not  infants  (who  can  make  no  such  pro- 
fession) a  right  to  baptism  ? 

A.  Yes:  [The  infants  of  such  as  are  members  of  the 
visible  church  are  to  be  baptized.] 

Q,.  21.  Who  are  [the  members  of  the  visible  church?] 

A.  They  "  are  all  such  as  profess  the  true  rehgion,  and 
their  children."  * 

*  Larger  Catechism,  Quest.  62. 
Part  II.— 17 


194  OF   THE   SUBJECTS    OF   BAPTISM. 

Q,.  22.  What  are  we  to  understand  by  the  true  religion? 

A.  We  are  to  understand  by  it  the  whole  of  those  doc- 
trines deduced  from  the  holy  scriptures,  which  are  con- 
tained in  our  Confession  of  Faith,  and  Catechisms,  as 
agreeing,  in  the  main,  with  the  Confessions  of  other  re- 
foi-med  churches,  2  Tim.  i.  13:  "Hold  fast  the  form  of 
sound  words." 

Q,.  23.  What  is  it  to  profess  the  true  religion  ] 

A.  It  is  openly  to  acknowledge,  on  all  proper  occasions, 
a  steadfast  adherence  to  the  whole  of  divine  truth,  without 
espousing  or  countenancing  any  opposite  error,  Ps.  cxix. 
1,  5.  Rom.  X.  10. 

Q,.  24.  Is  a  bare  profession  of  the  true  religion  sufficient "? 

A.  No ;  for  "  faith  without  works  is  dead^'  James  ii.  26. 

Q,.  25.  Upon  what  ground  have  the  infants  of  such  as 
are  members  of  the  visible  church  a  right  to  baptism  ? 

A.  Upon  the  ground  of  the  grace  and  goodness  of  God 
in  the  promise,  including  them  in  the  same  covenant  with 
their  parents ;  as  in  the  promise  made  to  Abraham,  Gen. 
xvii.  7:  "  I  will  establish  my  covenant  between  me  and 
thee,  and  thy  seed  after  thee — to  be  a  God  unto  thee,  and 
to  thy  seed  after  thee." 

Q,.  26.  But  what  if  this  promise  of  including  the  seed  in 
the  same  covenant  with  the  parents  have  a  respect  only  to 
the  natural  offspring  of  Abraham,  and  to  none  else? 

A.  The  apostle  Peter  plainly  affirms,  that  it  is  a  promise 
of  the  covenant  of  grace,  extending  to  the  Gentiles,  as  well 
as  to  the  Jews;  and,  at  the  same  time,  that  it  is  the  foun- 
dation of  church-membership,  and  consequently,  of  bap- 
tism, when  he  says.  Acts  ii.  38,  39,  "  Repent,  and  be  bap- 
tized, every  one  of  you ; — for  the  promise  is  unto  you,  and 
to  your  children,  and  to  all  that  are  afar  off,  even  as  many 
as  the  Lord  our  God  shall  call." 

Q,.  27.  How  does  it  appear  from  the  text,  that  the  pro- 
mise of  assuming  the  children  into  the  same  covenant  with 
their  parents,  extends  to  the  Gentile  nations  1 

A.  Because  the  apostle  says,  that  the  promise  is  unto 
"  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God 
shall  call ;"  namely,  by  the  external  call  of  the  word,  which 
is  appointed  to  be  published  to  every  creature,  Mark 
xvi.  15. 

Q.  28.  How  does  it  appear,  that  this  promise  is  the  foun- 
dation of  church-membership,  and  consequently  of  bap- 
tism ] 

A.  It  appears  from  this,  that  the  apostle  enforces  his  ex- 
hortation to  repent,  and  be  baptized,  upon  the  adult  per- 
sons to  whom  he  is  speaking,  from  this  powerful  and  en- 
courairing  motive,  that  then  their  children  should  have  a 
right  and  title  to  the  privileges  of  the  same  covenant  of 
promise,  and  the  seal  of  which  they  themselves  were  to 


OP  THE   SUBJECTS   OF   BAPTISM.  195 

receive  in  their  baptism ;  Repent,  says  he,  and  be  baptized ; 
— for  the  promise  is  unto  you  and  to  your  children. 

Q,.  29.  To  what  promise  does  the  apostle  here  point  T 

A.  He  points  at  the  promise  made  to  Abraham,  Gen. 
xvii.  7:  "  I  will  be  a  God  unto  thee,  and  to  thy  seed  after 
thee." 

Q,.  30.  What  seal  was  annexed  to  this  promise,  or  pro- 
mulgation of  the  covenant  of  grace,  made  to  Abraham'? 

A.  The  seal  of  circumcision,  ver.  10:  "  This  is  my  cov- 
enant, which  ye  shall  keep  between  me  and  you ; — Every 
man-child  among  you  shall  be  circumcised."  And  ver. 
12 :  "He  that  is  eight  days  old  shall  be  circumcised  among 
you." 

Q.  31.  What  connexion  is  there  between  circumcising 
the  seed  of  Abraham  on  the  eighth  day,  under  the  Old 
Testament,  and  baptizing  the  children  of  professing  pa- 
rents under  the  New  1 

A.  The  connexion  is,  that  though  circumcision  and  bap- 
tism be  different  signs,  yet  they  are  both  of  them  seals  of 
the  same  covenant  of  grace  ;  and  since  the  infant-seed  of 
Abraham  received  the  seal  of  circumcision  under  the  Old 
Testament,  by  parity  of  reason,  the  infant  children  of  pro- 
fessing parents  should  receive  the  seal  of  baptism  under 
the  New  ;  especially  as  baptism  is  now  come  in  the  room 
of  circumcision. 

Q,.  32.  How  do  you  prove,  from  scripture,  that  baptism' 
is  come  in  the  room  of  circumcision  ] 

A.  From  Col.  ii.  10 — 12 :  "  Ye  are  complete  in  him — in 
whom,  also,  ye  are  circumcised  with  the  circumcision 
made  without  hands  : — buried  with  him  in  baptism,  where- 
in also  ye  are  risen  with  him." 

Q.  33.  How  does  it  appear,  from  this  text,  that  baptism 
is  now  come  in  the  room  of  circumcision  ] 

A.  From  the  plain  and  obvious  scope  of  it,  which  is  to 
show,  that  there  is  no  need  now  of  that  circumcision 
which  was  outward  in  the  flesh,  as  we  have  all  the  blessed 
fruits  and  effects  of  Christ's  death  and  resurrection  more 
clearly,  and,  at  the  same  time,  more  extensively,  repre- 
sented and  sealed  in  baptism  ;  which  is  dispensed  equally 
to  both  sexes. 

Q..  34.  What  would  be  the  consequence,  if  the  infants  of 
professing  parents,  under  the  New  Testament,  were  not 
admittedto  the  initiating  seal  of  the  covenant,  as  well  as 
the  infants  of  the  Jews  under  the  Old  1 

A.  The  consequence  would  be,  that  the  privileges  of  the 
New  Testament  church  would  be  more  abridged  and 
lessened,  than  those  of  the  Old,  whereas  they  are  rather 
increased  and  enlarged,  Isa.  liv.  2,  3. 

Q,.  35.  How  can  mfants  be  baptized,  when  they  are  in- 


196  OP   THE   SUBJECTS    OP   BAPTISM. 

capable  of  making  a  profession  of  their  faith,  which  seems 
to  be  required  in  order  to  baptism?  Acts  viii.  37. 

A.  An  explicit  or  formal  profession  of  faith,  is  required 
only  of  them  that  are  adult,  or  come  to  age,  when  they 
are  to  be  baptized  :  but  not  of  infants  now,  any  more  than 
when  they  were  circumcised  of  old,  on  the  eighth  day 
after  their  birth. 

Q,.  36.  Are  infants  capable  of  the  blessings  signified  and 
sealed  in  baptism  1 

A.  Undoubtedly  they  are  ;  for  some  of  them  have  been 
filled  with  the  Holy  Ghost  even  from  their  mother's  womb, 
Luke  i.  15 ;  and,  consequently,  by  grace  capable  of  regene- 
ration, pardon,  and  eternal  life ;  wherefore  the  sign  and 
seal  of  tliese  blessings  ought  not  to  be  withheld. 

Q.  37.  How  are  children  of  professing  parents  designa- 
ted in  scripture  ? 

A.  If  any  one  of  the  parents  be  a  visible  believer,  or  re- 
gular church-member,  the  children,  on  that  account,  are 
called  holy,  1  Cor.  vn.  14:  "The  unbelieving  husband  is 
sanctified  by  the  wife  ;  and  the  mibelieving  wife  is  sancti- 
fied by  the  husband ;  else  were  your  children  unclean,  but 
now  are  they  holy." 

d.  38.  What  holiness  is  here  meant] 

A.  Federal  holiness,  or  being  admitted  to  church  mem- 
bership, together  with  their  believing  or  professing 
parent. 

Q..  39.  May  not  this  holiness  be  understood  of  legiti- 
macy, or  being  lawfully  begotten  ] 

A.  No :  because  marriage  being  an  ordinance  of  the 
law  of  nature,  the  children  of  married  parents,  though  both 
of  them  be  infidels,  are  as  lawfully  begotten  as  those  of 
professing  Christians. 

Q,,  40.  How  does  federal  holiness  entitle  an  infant  to 
baptism  1 

A.  Federal  holiness  necessarily  supposes  a  being  with- 
in the  covenant,  in  virtue  of  the  credible  profession  of  the 
parent;  and,  consequently,  a  right  to  the  initiatory  seal 
of  it. 

Q,.  41.  Is  there  any  express  precept  in  the  New  Testa- 
ment for  baptizing  the  infants  of  visible  believers] 

A.  The  privilege  of  the  infant  seed  of  visible  church- 
members,  having  been  settled  ever  since  Abraham's  time, 
and  never  reversed,  there  was  no  need  of  any  more  than 
the  general  precept,  "Go  and  bai)tize,"  Matt,  xxviii.  19. 

Q..  42.  Why  is  there  need  of  no  precept  more  express 
than  this  general  one  ] 

A.  Because  the  infants'  privilege  of  being  assumed  into 
the  same  covenant  with  their  parents,  is  declared  to  be 
continued  in  New  Testament  times,  Acts  ii.  39:  "The 
promise  is  unto  you,  and  to  your  children." 


or  THE  lord's  supper.  197 

Q,.  43.  Have  we  any  scripture  example  for  infant  bap- 
tism l 

A.  Yes :  the  apostles  baptized  whole  households  or 
families  at  once ;  such  as  the  household  of  Lydia,  Acts  xvi. 
15;  all  the  jailor's  family,  ver.  33;  and  the  household  of 
Stephanas,  1  Cor.  i.  16. 

Q,.  44.  But  there  is  no  mention  of  their  baptizing  infants 
in  those  families. 

A.  Neither  is  there  mention  of  their  baptizing  adult  per- 
sons in  them  ;  only,  since  they  baptized  the  whole,  it  may 
be  inferred  that  there  were  some  infants,  or  young  ones, 
among  them. 

Q,.  45.  "How  is  our  baptism  to  be  improved  by  us?" 

A.  "  By  serious  and  thankful  consideration  of  the  na- 
ture of  it,  and  of  the  ends  for  which  Christ  instituted  it; — 
by  being  humbled  for  our  sinful  defilement,  our  falling 
short  of,  and  walking  contrary  to  our  engagements ; — and 
by  endeavouring  to  hve  by  faith,  to  have  our  conversation 
in  holiness  and  righteousness,  as  those  that  have  therein 
given  up  their  names  to  Christ,  and  to  walk  in  brotherly 
love,  as  being  baptized  by  the  same  Spirit  into  one  body."* 

Q..  46.  When  should  we  thus  improve  our  baptism  ] 

A.  "  All  our  life  long,  especially  in  the  time  of  tempta- 
tion, and  when  we  are  present  at  the  administration  of  it 
to  others."  f 


Quest.  96.  What  is  the  Lord's  supper  1 
Ans.  The  Lord's  supper  is  a  sacrament,  wherein,  by 
giving  and  receiving  bread  and  wine,  according  to  Christ's 
appointment,  his  death  is  showed  forth ;  and  the  worthy 
receivers  are,  not  after  a  corporal  and  carnal  manner,  but 
by  faith,  made  partakers  of  his  body  and  blood,  with  all 
his  benefits,  to  their  spiritual  nourishment,  and  growth  in 
grace. 

CI.  1.  Why  is  this  sacrament  compared  to  a  [supper  1] 
A,  Because  it  was  instituted  immediately  after  eating 

the  passover,  (Matt.  xxvi.  26,)  which  was  always  at  night, 

Ex.  xii,  6,  8. 
Q.  2.  Why  is  it  called  [the  Lord's  supper?] 
A.  Because  the  Lord  Jesus  was  the  sole  author  of  it,  1 

Cor.  xi.  23 ;  and  it  is  highly  requisite  it  should  be  so. 
Q.  3.  Why  was  it  highly  requisite  that  the  Lord  Jesus 

should  be  the  sole  author  of  this  holy  ordinance  ? 

*  Larger  Catechism,  Question  167.  t  Ibid. 


19H  OF   THE   lord's   SUPPER. 

A.  Because  all  the  grace  that  is  held  forth  in  it,  is  trea- 
sured up  wholly  in  him;  and  is  conveyed  and  applied  by 
him  to  the  soul,  John  i.  16. 

Q..  4.  When  did  Christ  institute  and  appoint  this  sacra- 
ment 1 

A.  "  The  same  night  in  which  he  was  betrayed,"  1  Cor. 
xi.  23. 

Q,.  5.  What  night  was  thaf? 

A.  It  was  the  very  last  night  before  his  death,  Matt.  xxvi. 
47,  48,  compared  with  chap,  xxvii.  1,  35,  46,  50. 

Q,.  6.  What  is  implied  in  his  instituting  this  sacrament 
the  same  night  in  which  he  was  betrayed  1 

A.  It  implies  his  infinite  goodness,  and  inviolable  attach- 
ment to  mankind  lost,  whom  he  represented ;  that  in  the 
immediate  prospect  of  his  greatest  sufferings  and  soul 
agonies  in  their  stead,  he  should  have  their  salvation  and 
comfort  so  much  at  heart,  as  to  leave  this  memorial  and 
pledge  of  his  dying  love  among  them,  till  he  come  asrain, 
Matt.  xxvi.  29. 

Q,.  7.  Are  Christians  under  any  obligation  to  celebrate 
this  ordinance  at  night,  as  our  Lord  and  his  disciples  did 
at  the  first  institution  of  if? 

A.  No ;  the  substitution  of  this  sacrament  in  the  room 
of  the  passover,  [which  was  eaten  immediately  before,] 
was  the  occasion  of  its  being  first  administered  at  night ; 
and  that  particular  occasion  can  never  recur  again. 

Gl.  8.  In  what  posture  should  the  Lord's  supper  be  re- 
ceived ] 

A.  This  sacrament  being  called  the  Lord's  table,  1  Cor. 
X.  21,  a  table  posture,  which  is  sitting,  seems  to  be  most 
agreeable  to  the  practice  of  our  Lord,  and  his  disciples,  at 
the  first  supper.  Matt.  xxvi.  20,  26. 

Q,.  9.  From  whence  did  the  practice  of  kneeling  at  the 
sacrament  take  its  rise? 

A.  From  the  church  of  Rome,  who  maintain  that  the 
consecrated  bread,  or  wafer,  is  changed  into  the  real  body 
of  Christ,  and  therefore  to  be  worshipped. 

Q,.  10.  What  are  the  outward  elements,  appointed  by 
Christ,  in  this  sacrament  ] 

A.  They  are  [bread  and  wine,]  Mark  xiv.  22,  23, 

Q,.  11.  What  sort  of  bread  and  wine  is  proper  to  be  used  1 

A.  Just  such  as  is  ordinarily  used  in  entertainments 
among  men. 

Q,.  12,  Is  the  sacrament  of  the  supper  to  be  received,  by 
every  partaker,  in  both  elements  1 

A.  Certainly  it  ought ;  for  our  Lord  gave  both  elements 
to  his  disciples ;  and  the  apostle  appoints  both  the  elements 
to  be  dispensed  to  communicants,  1  Cor.  xi.  28 :  "  Let  a 
man  examine  himself,  and  so  let  him  eat  of  that  bread,  and 
drink  of  that  cup."    And  therefore  the  withholding  of  the 


OF  THE   lord's   SUPPER.  199 

cup  from  the  people,  as  is  done  by  the  church  of  Rome,  is 
both  sacrilegious  and  impious. 

Q,.  13.  What  is  signified  by  the  bread  and  the  wine? 

A.  The  [body]  and  [blood]  of  Christ,  1  Cor.  xi.  24,  25. 

Q..  14.  What  is  to  be  understood  by  Christ's  body  and 
blood] 

A.  His  incarnation  and  satisfaction,  for  the  complete 
accomplishment  of  our  redemption,  John  vi.  51:  "The 
bread  that  I  will  give  is  my  flesh,  which  I  will  give  for  the 
life  of  the  world." 

Q.  15.  What  is  the  analogy,  or  resemblance,  between 
the  bread  and  wine,  and  what  is  signified  and  represented 
by  these  elements  ] 

A.  As  bread  and  wine  make  a  sufficient  entertainment 
for  the  nourishment  of  the  body ;  so  the  righteousness  and 
fulness  of  Christ,  are  a  full  and  satisfying  feast  for  the  re- 
freshment of  the  soul,  John  vi.  55 :  "  My  flesh  is  meat  in- 
deed, and  my  blood  is  drink  indeed." 

Q,.  16.  What  are  the  sacramental  actions  with  reference 
to  these  elements  ? 

A.  They  are  all  of  them  comprehended  in  the  answer, 
under  [giving  and  receiving  bread  and  wine,  according  to 
Christ's  appointment.] 

Q,.  17.  Whom  do  these  sacramental  actions  respect  1 

A.  Some  of  them  respect  the  administrator,  and  some 
the  partakers  in  this  holy  ordinance. 

Q,.  18.  Who  are  the  administrators  of  this  sacrament? 

A.  Christ  himself  was  the  first  administrator  of  it ;  and 
after  him,  ministers  of  the  word,  lawfully  called  and  set 
apart  to  that  office. 

Q.  19.  What  were  the  actions  of  Christ,  the  first  adminis- 
trator, which  ministers  are  to  imitate,  in  dispensing  this 
sacrament  ? 

A.  After  his  example,  they  take  the  bread,  and  the  cup ; 
they  bless  these  elements ;  they  break  the  bread,  and  give 
both  the  bread  and  the  wine  to  be  distributed  among  the 
communicants. 

Q,.  20.  What  is  meant  by  taking  the  bread  and  the  cup  1 

A.  Christ's  voluntarily  assuming  the  human  nature  into 
union  with  his  divine  person,  Heb.  ii.  16,  that  in  it  he  might 
be  a  sacrifice  of  infinite  value  in  our  stead,  Eph.  v.  2. 

Q,.  21.  What  is  implied  in  blessing  the  elements  ? 

A.  That  Christ  has  appointed  the" bread  and  the  wine  in 
this  sacrament,  to  be  the  visible  signs  or  symbols  of  his 
body  and  blood ;  and  likewise,  by  his  example,  has  warrant- 
ed ministers  to  set  apart,  by  solemn  prayer,  so  much  of 
these  elements,  as  shall  be  used  in  this  sacrament,  from  a 
common,  to  a  holy  use. 

Q,.  22.  Why  is  Christ's  blessing  the  elements  called  his 
giving  thanks  ?  1  Cor.  xi.  24. 


200  OF  THE  lord's  SUPPER. 

A.  Because  so  inconceivably  great  was  his  love  to  lost 
sinners  of  mankind,  that  he  was  thankiul  he  had  all  their 
debt  to  pay,  Ps,  xl.  7,  8 ;  and  that  he  was  able  to  do  it  to 
the  uttermost,  Heb.  vii.  25. 

(i.  23.  What  is  to  be  understood  by  breaking  the  bread  ] 

A.  The  most  exquisite  sufferings  of  the  Son  of  God,  Ps. 
xxii.  14,  15,  and  the  necessity  of  them,  as  the  channel,  in 
which  mercy  was  to  be  vented  to  the  sinner,  Rom.  v.  21. 

Q,,  24.  What  is  intimated  to  us  by  [giving]  the  bread  and 
[giving]  the  cup !  Matt.  xxvi.  26,  2/. 

A.  It  intimates,  that  Christ  is  tlie  free  gift  of  God  to  sin- 
ners of  mankind,  for  salvation  and  eternal  life,  John  iii.  16. 

Q,.  25.  What  are  the  sacramental  actions  of  the  partak- 
ers in  tliis  sacrament,  included  in  their  [receiving]  of  bread 
and  wine] 

A.  They  take  the  bread  and  the  cup :  they  eat  the 
bread,  and  drink  a  part  of  the  wine  in  the  cup. 

Q,.  26.  What  is  imported  in  their  taking  the  bread  and 
the  cup  ? 

A.  It  imports,  that  our  receiving  of  Christ,  is  founded 
on  the  gift  and  grant  that  is  made  of  him  in  the  word ; 
for,  "  a  man  can  receive  nothing,  except  it  be  given  him 
from  heaven,"  John  iii.  27. 

Q,.  27.  What  is  included  in  their  eating  the  bread,  and 
drinking  the  wine  ] 

A.  It  includes,  that  there  ought  to  be  an  application  of 
Christ  to  the  soul  in  particular,  in  virtue  of  the  particular 
endorsement  of  the  promise,  to  every  one  that  hears  the 
gospel :  For  the  promise,  says  the  apostle  Peter,  is  unto 
you,  (that  is,  unto  every  one  of  you,)  and  to  your  children, 
Acts  ii.  39. 

Q,.  28.  For  what  end  did  Christ  institute  these  sacrament- 
al elements  and  actions  1 

A.  That  thereby  [his  death,]  might  be  [showed  forth,]  1 
Cor.  xi.  26,  and  the  remembrance  of  it  kept  up,  Luke 
xxii.  19. 

a.  29.  What  is  it  to  show  forth  the  death  of  Christ  ? 

A.  It  is  to  profess,  by  partaking  of  the  sacrament,  that 
we  believe  his  death,  in  our  room,  to  have  been  most  ac- 
ceptable to  God,  Eph.  V.  2 ;  and  that  we  acquiesce  in  it, 
together  with  his  obedience,  as  the  sole  ground  of  our 
hope  of  salvation,  Rom.  iv.  25. 

Q,.  30.  How  does  it  appear,  that  his  death,  in  our  room, 
was  most  acceptable  to  God  ] 

A.  By  his  resurrection  from  the  dead,  1  Thess.  i.  10,  and 
his  entrance  into  glory,  Luke  xxiv.  26. 

Q,.  31.  How  may  we  know  if  we  acquiesce  in  the  obedi- 
ence and  death  of  Christ,  as  the  sole  ground  of  our  hope 
of  salvation] 

A.  If  we  are  renouncing  all  other  confidences,  Hos.  xiv. 


i 


OF  THE  lord's   SUPPER.  201 

3,  and  are  convinced  that  the  meritorious  obedience  unto 
death  of  the  Son  of  God  as  our  Surety,  is  the  sole  pay- 
ment of  the  debt  we  owed  to  law  and  justice,  Jer.  xxiii.  6 : 
"  This  is  his  name  whereby  he  sliall  be  called,  Tlie  Lord 
0U7'  righteousness.'''' 

Q,.  32.  Why  has  Christ  appointed  this  sacrament  to  be 
observed  in  remembrance  of  him,  Luke  xxii.  19:  "This 
do  in  remembrance  of  me  ]" 

A.  Because  though  his  incarnation  and  satisfaction  are 
the  greatest  events  that  ever  happened  in  the  world,  and 
the  most  interesting  to  us,  yet  we  are  apt  to  forget  them ; 
or  at  least  not  to  have  the  solid  and  lively  impression  of 
them  habitually  upon  our  spirits,  Ps.  cvi.  13:  "They  soon 
forgat  his  works." 

Q,.  33.  What  is  it  about  the  death  of  Christ  which  we 
ought  to  remember  in  this  sacrament  ? 

A.  The  truth  of  it,  the  necessity  of  it,  and  the  sufficiency 
of  it. 

Q,.  34.  What  is  it  to  remember  the  truth  of  Christ's 
death  ? 

A.  It  is  by  a  true  and  saving  faith,  to  believe  that  Christ 
really  did  and  suffered  all  these  things  for  us,  that  are  re- 
corded of  him  in  scripture,  1  Cor.  xv.  3,  4. 

Q,.  35.  What  is  it  to  remember  the  necessity  of  his  death, 
Luke  xxiv.  2G :  "  Ou2:ht  not  Christ  to  have  suffered  these 
things  ]" 

A.  It  is  to  believe,  that  we  had  certainly  gone  down  to 
the  pit,  unless  God  had  found  a  ransom,  or  an  atonement, 
Job  xxxiii.  24. 

Q,.  36.  What  is  it  to  remember  the  sufficiency  of  it? 

A.  It  is  to  believe  that  it  is  infinitely  valuable;  and, 
therefore,  could  have  procured  the  salvation  of  thousands 
of  worlds,  had  it  been  so  ordained,  it  being  the  death  and 
blood  of  him,  who  is  the  supreme  God,  Acts  xx.  28 :  "  Feed 
the  church  of  God,  which  he  hath  purchased  with  his  own 
blood." 

Q,.  37.  In  what  manner  should  we  show  forth  and  re- 
member the  death  of  Christ  in  this  sacrament  ? 

A.  We  ought  to  do  it  fiducially,  humbly,  mournfully,  and 
thankfully. 

Q,.  38.  Why  ought  we  to  remember  his  death  fiducially  ] 

A.  Because  as  he  "  was  delivered  for  our  offences,"  Rom. 
iv.  25,  so  "  God  raised  him  up  from  the  dead,  and  gave  him 
glory,  that  our  faith  and  hope  might  be  in  God/'  1  Pet. 
i.  21. 

Q,.  39.  Why  ought  we  to  remember  it  humbly  1 

A.  Because  when  we  are  unworthy  of  the  least  of  all 
God's  mercies,  Gen.  xxxii.  10,  we  are  much  more  so  of  the 
greatest  that  can  be  conferred,  John  iii.  16 :  "  God  so  loved 
the  world,"  &c. 


202  OF   THE    lord's   SUPPER. 

Q.  40.  Why  mournfully  1 

A.  Because  our  sins  were  the  procuring  cause  of  his 
sufferings,  Isa.  liii.  5,  6 :  "  He  was  wounded  for  our  trans- 
gressions, he  was  bruised  for  our  iniquities: — Tlie  Lord 
hath  laid  on  him  the  iniquities  of  us  all."  * 

Q,.  41.  Why  should  the  death  of  Christ  be  remembered 
thankfully? 

A.  Because  his  death  was  in  our  room,  Tit.  ii.  14;  and 
was  the  finishing  stroke  of  the  work  which  his  Father  gave 
him  to  do,  Jolm  xix.  30. 

Q.  42.  How  often  should  the  death  of  Christ  be  remem- 
bered, by  partaking  of  this  sacrament  1 

A.  The  scripture  has  not  precisely  determined  how 
often ;  but  it  would  appear  that  it  ought  frequently  to  be 
done. 

Gl.  43.  How  does  it  appear  that  the  death  of  Christ  should 
be  frequently  remembered  in  the  supper  ] 

A.  From  the  words  of  our  Lord,  1  Cor.  xi.  25,  26 :  "  This 
do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of  me ;  for,  as 
often  as  ye  eat  this  bread,"  &c.,  plainly  implying,  that  it 
ought  often  to  be  done. 

Q,.  44.  When  will  the  death  of  Christ  be  remembered 
perpetually,  without  interruption  1 

A.  In  heaven,  though  not  in  a  sacramental  way,  Rev. 
xxi.  22 :  "  I  saw  no  temple  there." 

Q..  45.  How  may  it  be  proved,  that  it  will  be  perpetually 
remembered  in  heaven  ] 

A.  From  the  song  of  the  redeemed  there,  recorded,  Rev. 
i.  5,  6:  "  Unto  him  that  loved  us,  and  washed  us  from  our 
sins  in  his  own  blood — to  him  be  glory."  And  chap.  v. 
9 — 14:  "And  they  sung  a  new  song,  saying — Thou  wast 
slain,  and  hast  redeemed  us  to  God  by  thy  blood,"  &c. 

Q,.  46.  Who  are  called  [worthy  receivers,]  in  the  answer  ? 

A.  None  are  worthy  receivers  of  this  sacrament,  but 
true  believers ;  and  even  they,  in  order  to  their  partaking 
worthily  and  comfortabl3%  ought  to  have  grace  in  exercise, 
as  well  as  in  the  habit,  Song  i.  12. 

Q.  47.  Why  are  true  believers  called  worthy  receivers'? 

A.  Not  on  account  of  any  worthiness  in  themselves, 
for  they  have  nothing  of  their  own  of  which  they  can 
boast ;  but  because  they  are  united  to  Christ,  and  have  all 
that  grace  from  him,  which  enables  them  to  partake  in  a 
suitable  and  becoming  manner,  2  Cor.  iii.  5. 

Q..  48.  What  are  the  worthy  receivers  [made  partakers 
of]  in  this  sacrament  1 

A.  They  are  [made  partakers  of  Christ's  body  and 
blood,  with  all  his  benefits.] 

Gl.  49.  What  is  it  to  be  partakers  of  Christ's  body  and 
blood  ] 

*  Marg.  Hath  made  the  iniquities  of  us  all  to  meet  in  him. 


OP  THE  lord's  supper.  203 

A.  It  is  to  be  entertained,  in  the  sacrament  upon  all  that 
was  transacted  upon  the  person  of  Christ,  as  God-man, 
Mediator:  this  being  the  only  proper  and  suitable  food  of 
the  soul,  John  vi.  51,  53. 

Q,.  50,  In  what  respect  is  it,  that  the  worthy  receivers 
are  not  made  partakers  of  his  body  and  blood  ] 

A.  They  are  not  made  partakers  [after  a  corporal  and 
carnal  manner.] 

Q.  51.  Why  are  these  words  inserted  in  the  answer,  [not 
after  a  corporal  and  carnal  manner  ?] 

A.  They  are  inserted  in  opposition  to  the  Popish  doc- 
trine of  transubstantiation,  "  which  maintains  a  change  of 
the  substance  of  bread  and  wine,  into  the  substance  of 
Christ's  body  and  blood,  by  consecration  of  a  priest."* 

Q,.  52.  What  is  the  absurdity  of  this  doctrine  1 

A.  It  is  "  repugnant  not  to  scripture  alone,  but  even  to 
common  sense  and  reason;  overthroweth  the  nature  of 
the  sacrament ;  and  hath  been  and  is  the  cause  of  mani- 
fold superstitions,  yea,  of  gross  idolatries."  f 

Q.  53.  How  is  it  repugnant  to  scripture  ? 

A.  The  scripture  expressly  affirms,  that  Christ  gave  the 
very  same  bread  and  cup  to  his  disciples,  after  consecra- 
tion, that  he  had  taken  into  his  hands  before.  Matt.  xxvi. 
26,  27.  Whereas  the  doctrine  of  transubstantiation  main- 
tains, that  the  elements,  after  consecration,  are  no  more 
the  same,  having  only  the  form,  colour,  taste,  and  smell  of 
bread  and  wine,  wanting  the  substance  of  either ;  being 
turned  into  the  substance  of  Christ's  body  and  blood ;  in 
opposition  to  which,  the  apostle  calls  the  elements,  after 
consecration,  by  the  same  names  they  had  before  it,  to  in- 
timate, that  there  was  no  change  of  their  substance,  1  Cor. 
xi.  26 — 28 :  "  As  often  as  ye  eat  this  bi'ead,  and  drink  this 
cup,"  &c. 

Q,.  54.  How  is  transubstantiation  repugnant  to  common 
sense  and  reason  ] 

A.  Common  sense  and  reason  tell  us,  that  a  body  occu- 
pies but  one  place,  and  cannot  be  in  divers  places  at  one 
and  the  same  time ;  whereas  they  who  defend  transub- 
stantiation must  allow,  that  the  body  of  Christ  may  be  in 
a  thousand  places  at  once,  even  as  many  places  as  there 
are  consecrated  wafers. 

Q,.  55.  How  does  transubstantiation  overthrow  the  na- 
ture of  the  sacrament  ] 

A.  By  destroying  the  spiritual  or  sacramental  relation, 
that  is  between  the  sign  and  the  thing  signified ;  for  if  the 
sign  be  turned  into  the  thing  signified,  then  all  relation  and 
similitude  between  them  cease.  Besides,  the  sacrament 
being  a  commemoration  of  what  was  done  and  suffered 

*  Confession  of  Faith,  chap.  xxix.  $  6.  t  Ibid. 


204  OF  THE  lord's  SUPPER. 

in  the  human  nature  of  Christ,  it  supposes  his  body  to  be 
absent,  whereas  transubstantiation  supposes  it  present. 

Q.  56.  How  is  it  the  cause  of  manifold  superstitions  and 
gross  idolatries? 

A.  In  as  much  as  strange  and  surprising  effects  are 
ascribed  to  the  host,  or  consecrated  wafer,  even  when  not 
used  sacramentally ;  and  the  alleged  change  of  the  bread 
and  wine,  into  the  substance  of  Christ's  body  and  blood 
in  the  sacrament,  is  the  very  pretence,  why  they  pay  reli- 
gious worship  and  adoration  to  the  elements  themselves; 
which  is  gross  superstition  and  idolatry. 

Q,.  57.  What  is  the  difference  between  tlie  Papists  and 
Lutherans  on  this  head? 

A.  The  Papists  maintain,  that  the  bread  and  wine  lose 
their  own  natural  substance,  and  are  turned  into  the  sub- 
stance of  Christ's  body  and  blood ;  but  the  Lutherans 
affirm,  that  the  bread  and  wine  retain  their  own  natural 
substance  still,  and,  at  the  same  time,  that  the  substance 
of  Christ's  body  and  blood  is  in,  with,  or  under,  these  ele- 
ments. 

Q..  58.  Are  not  both  opinions  equally  absurd  1 

A.  Yes :  for  transubstantiation  supposes,  that  one  body 
may  be  in  many  places  at  the  same  time  ;  and  consubstan- 
tiation  takes  it  for  granted,  that  two  bodies  may  be  to- 
gether in  the  very  same  place,  or  that  they  may  both  oc- 
cupy the  same  individual  space  at  the  same  time. 

Q,.  59.  Is  Christ  offered  up,  in  this  sacrament,  as  a  sacri- 
fice for  the  remission  of  sins  ] 

A.  No:  there  is  in  it  "only  a  commemoration  of  that 
one  offering  up  of  himself,  by  himself,  upon  the  cross,  once 
for  all ;  and  a  spiritual  oblation  of  all  possible  praise  unto 
God  for  the  same.  * 

Q.  GO.  Why  does  our  Confession  say,  that  Christ's  once 
offering  up  of  himself  was  done  by  himself? 

A.  In  opposition  to  the  unbloody  sacrifice  of  the  mass, 
which  is  offered  up  daily  by  the  Popish  priests,  for  remis- 
sion of  the  sins  both  of  the  quick  and  the  dead, 

Q,.  61.  W^hat  does  our  Confession  of  Faith  affirm  con- 
cerning this  Popish  "  sacrifice  of  the  mass,"  as  they  call  it] 

A.  It  affirms,  that  it  is  "  most  abominably  injurious  to 
Christ's  one  only  sacrifice,  the  alone  propitiation  for  all  the 
sins  of  the  elect,  Heb.  vii.  27."  f 

Q,.  62.  Is  not  Christ  really  present  in  the  sacrament  of 
the  supper] 

A.  He  is  "  as  really,  but  spiritually,  present  to  the  faith 
of  believers  in  that  ordinance,  as  the  elements  themselves 
are  to  their  outward  senses,  1  Cor.  xi.  29."  I 

€1.  63.  If  Christ  be  really  present  in  the  sacrament  only 

♦  Confession  of  Faith,  chap.  xxix.  $  2.        t  Ibid.         t  Ibid.  $  7. 


OP  THE  lord's  supper.  205 

in  a  spiritual  sense,  and  not  corporally,  why  does  he  say 
of  the  bread,  This  is  my  body  ] 

A.  The  plain  and  obvious  meaning  is,  This  bread  is  the 
sign  or  symbol  of  my  body:  so  that  the  words  are  to  be 
understood  in  the  figurative,  not  in  the  literal  sense. 

Q,.  64.  How  do  you  prove,  that  these  words,  This  is  mv 
body,  are  to  be  understood  in  the  figurative,  and  not  in 
the  hteral  and  proper  sense  / 

A.  From  this  known  rule  in  all  language,  that  when  the 
strict  hteral  sense  involves  a  manifest  absurdity,  or  con- 
tradiction, we  must  of  necessity  have  recourse  to  the  figu- 
rative sense ;  as  when  the  apostle  says,  1  Cor.  x.  4,  "  That 
rock  was  Christ,"  it  cannot  be  understood  literally,  as  if 
that  rock,  materially  considered,  was  really  Christ ;  but, 
figuratively,  that  rock  signified  Christ ;  and  so  of  a  great 
many  other  scripture  expressions. 

Q,.  65.  Since  the  worthy  receivers  are  not  made  partak- 
ers of  Christ's  body  and  blood  after  a  corporal  and  car- 
nal manner,  how  do  they  partake  of  the  same  J 

A.  They  partake  of  his  body  and  blood,  in  this  sacra- 
ment, only  [by  faith.] 

Q,.  66.  What  is  it  for  the  worthy  receivers  to  partake  of 
his  body  and  blood  by  faith  1 

A.  It  is  to  apply  and  appropriate  himself  and  his  right- 
eousness, [with  all  his  benefits,]  to  themselves,  Ps.  xvi. 
5,6. 

Q,.  67.  What  are  these  [benefits]  which  faith,  in  this 
sacrament,  applies  together  with  Christ  himself] 

A.  Among  many  others,  there  are  these  three  compre- 
hensive ones  ;  namely,  an  ample  indemnity  of  all  sin,  Micah 
vii.  19  ;  an  unquestionable  security  for  the  progress  of 
sanctification.  Job  xvii.  9 ;  and  an  undoubted  title  to  eter- 
nal life,  John  x.  23. 

Gl.  68.  Why  are  these,  and  the  like,  called  [his]  bene- 
fits ? 

A.  Because  he  is  the  purchaser.  Tit.  ii.  14,  proprietor, 
John  iii.  35,  and  dispenser  of  them,  Eph.  iv.  8. 

Q,.  69.  Why  are  w^orthy  receivers  said  to  be  made 
partakers  of  [all]  his  benefits  ? 

A.  Because  where  himself  is  received,  all  good  things  go 
along  with  him,  1  Cor.  iii.  22,  23  :— all  are  yours  ;  and  ye 
are  Christ's. 

Gl.  70.  What  is  the  fruit  and  effect  of  their  being,  by 
faith,  made  partakers  of  Christ,  and  all  his  benefits  J 

A.  The  fruit  and  effect  of  it  is,  [their  spiritual  nourish- 
ment, and  growth  in  grace.] 

Gl.  71.  What  does  [their  spiritual  nourishment]  imply 
in  it? 

A.  That  this  sacrament  is  not  a  converting,  but  a  nour- 
ishing ordinance. 

Part  11—18 


206  OF   THE   WORTHY    RECEIVING 

Q,.  72.  What  does  their  [growth  in  grace]  imply? 

A.  That  the  worthy  receivers  are  already  in  a  state  of 
grace. 

Q,.  73.  How  may  spiritual  nourishment  and  growth  in 
grace  be  discerned  ? 

A.  If  there  is  a  more  enlarged  desire  after  the  sincere 
milkof  the  word,  1  Pet.  ii.  2;  if  there  is  more  living  by 
faith,  and  not  by  sense,  2  Cor.  v.  7;  and  if  there  is  more 
inward  opposition  to  sin,  Ps.  Ixvi.  18,  and  outward  tender- 
ness in  the  walk,  Ps.  xxxix.  1. 


Quest.  97.  What  is  required  to  the  ivorthy  receiving 
of  the  LorcVs  supper  1 

Ans.  It  is  required  of  them  that  would  worthily  partake 
of  the  Lord's  supper,  that  they  examine  themselves  of 
their  knowledge  to  discern  the  Lord's  body,  of  their  faith 
to  feed  upon  him,  of  their  repentance,  love,  and  new  obedi- 
ence ;  lest,  coming  unworthily,  they  eat  and  drink  judg- 
ment to  themselves. 

Q,.  1.  What  preparatory  duty  is  here  required  of  those 
that  would  partake  of  the  Lord's  supper  ? 

A.  It  is,  [that  they  examine  themselves,]  1  Cor.  xi.  28 : 
"  But  let  a  man  examine  himself,  and  so  let  him  eat  of 
that  bread,  and  drink  of  that  cup." 

Q.  2.  What  is  it  for  persons  to  [examine  themselves  ]] 

A.  It  is  to  make  a  strict  inquiry  into,  and  to  pass  an  im- 
partial judgment  upon  their  spiritual  state  and  frame,  by 
the  rule  of  the  word,  Ps.  Ixxvii.  6,  and  cxix.  105. 

Gl.  3.  What  is  the  best  and  most  successful  way  of 
essaying  this  duty  ? 

A.  It  "is  to  put  it  into  the  hand  of  the  Spirit  of  God  to 
manage  it  for  us,  Ps.  cxxxix.  23,  24 :  "  Search  me,  O  God, 
and  know  my  heart,"  &c. 

Q..  4.  Why  is  self-examination  necessary  before  receiving 
the  Lord's  supper  J 

A.  Because  it  is  peremptorily  commanded,  in  order  to 
discover  whether  we  be  in  a  gracious  state;  or,  if  we  have 
grace  in  any  measure  of  exercise;  without  either  of 
which  there  can  be  no  comfortable  participation  of  this 
ordinance :  "  Let  a  man  examine  himself,  and  so  let  him 
eat." 

Q,.  5.  Is  this  the  duty  of  every  man,  or  of  some  onlyl 

A.  It  is  unquestionably  the  duty  of  every  man:  Let  a 
man  examine  himself;    that  is,  every  man  and  woman. 


OF  THE  lord's  SUPPER.  207 

without  exception,  whether  they  think  themselves  gracious 
or  graceless. 

Q,.  6.  Why  should  a  gracious  man  examine  himself? 

A.  Because  "  there  is  not  a  just  man  upon  earth,  that 
doeth  good  and  sinneth  not,"  Eccl.  vii.  20. 

Q,.  7.  Why  should  they,  who  think  they  are  graceless, 
examine  themselves  1 

A.  Because  "  they  that  be  whole  need  not  a  physician, 
but  they  that  are  sick,"  Matt.  ix.  12.  They  thus  come  to 
see  more  clearly  their  absolute  need  of  Christ. 

Q,.  8.  Is  self-examination  the  duty  of  those  only  who  are 
to  partake  for  the  first  time  ] 

A.  It  is  the  duty  of  persons  every  time  they  venture  to 
partake  of  this  ordinance,  as  the  words  of  the  precept  evi- 
dently bear,  "  so  let  him  eat ;"  that  is,  let  none  approach  this 
holy  table  at  any  time  without  first  essaying  this  duty. 

Q,.  9.  Is  self-examination  to  be  practised  only  about  the 
time  of  communion  ] 

A.  It  ought  to  be  practised  daily  or  habitually,  2  Cor. 
xiii.  5 ;  and  especially  in  the  view  of  such  a  solemn  ap- 
proach to  the  Lord  at  his  table. 

Q,.  10.  What  are  those  things,  about  which  they  that 
would  worthily  partake  of  the  Lord's  supper  are  required 
to  examine  themselves  ? 

A.  They  are  required  to  examine  themselves  [of  their 
knowledge — of  their  faith — of  their  repentance,  love,  and 
new  obedience.] 

Q.  11.  What  are  they  to  try  or  examine  about  their 
[knowledge  ?] 

A.  If  they  have  a  competent  measure  of  it ;  and  if  the 
measure  they  have,  be  of  a  saving  kind. 

Q,.  12.  What  is  that  competent  measure  of  knowledge, 
which  is  requisite  to  the  worthy  receiving  of  the  Lord's 
supper  1 

A.  That  there  be  some  understanding  of  the  person, 
offices,  and  righteousness  of  Christ;  of  the  fulness,  free- 
dom, and  stability  of  the  covenant  of  grace  ;  of  the  nature, 
use,  and  end,  of  the  sacrament  of  the  supper ;  and  like- 
wise of  our  own  manifold  sins  and  wants. 

Q,.  13.  Why  is  such  a  knowledge  necessary'? 

A.  It  is  necessary  [to  discern  the  Lord's  body.] 

Q..  14.  What  is  it  to  discern  the  Lord's  body  in  this  sac- 
rament 1 

A.  It  is  to  view  the  meritorious  atonement,  made  by  the 
Son  of  God  in  our  nature,  through  the  symbols  of  bread 
and  wine,  which  are  designed  to  signify  and  represent  the 
same. 

Q,.  15.  Who  are  they  who  are  guilty  of  not  discerning 
the  Lord's  body  ] 

A.  They  who  rest  in  partaking  of  the  outward  elements, 


208  OP  THE  WORTHY   RECEIVING 

without  a  firm  belief  of  the  mysteries  that  are  wrapped  up 
in  them. 

Q,.  16.  How  may  we  know  if  the  measure  of  knowledge 
we  have  attained,  be  of  a  saving  kind  J 

A.  If  we  think  we  know  nothing  yet,  as  we  ought  to 
know,  1  Cor.  viii.  2 ;  if  we  are  following  on  to  know  the 
Lord  more  and  more,  Hos.  vi.  3 ;  and  if  our  knowledge 
influences  our  practice,  John  xiii.  17 :  "  If  ye  knoV  these 
things,  happy  are  ye  if  ye  do  them." 

Q,.  17.  Why  is  [faith]  necessary  to  the  worthy  partaking 
of  the  Lord's  supper  1 

A.  It  is  necessary  in  order  [to  feed  upon  him.] 

Q,.  18.  What  is  it  to  feed  upon  Christ  in  the  sacrament 
of  the supper] 

A.  It  is  to  receive  into  our  souls,  from  Ms  fulness,  all 
that  spiritual  good  which  is  exhibited  to  us  in  the  promise, 
John  i.  16. 

Q..  19.  What  is  it  of  Christ  that  faith  feeds  upon  in  the 
sacrament  1 

A.  It  feeds  upon  all  those  discoveries  of  him  that  are 
made  in  the  word ;  such  as,  his  person,  offices,  mediatorial 
character,  and  relations,  John  vi.  57. 

Q,.  20.  How  may  we  know  if  we  have  that  faith  which 
feeds  on  Christ  in  the  word  and  sacrament? 

A.  Where  this  true  and  saving  faith  is,  it  is  of  an  appe- 
tizing nature,  whetting  the  spiritual  appetite  after  more 
and  more  of  him,  Isa.  xxvi.  8,  9  ;  it  purities  the  heart.  Acts 
XV.  9 ;  accounts  all  things  but  loss  for  Christ,  Phil.  iii.  8 ; 
and  is  careful  to  maintain  good  works,  Tit.  iii.  8. 

Q.  2 1 .  What  is  the  use  of  [repentance]  in  this  sacrament  I 

A.  Without  repentance  there  can  be  no  mourning  for 
sin,  which  is  an  inseparable  concomitant  of  faith's  looking 
to,  or  improving  a  crucified  Saviour  in  this  ordinance, 
Zech.  xii.  10 :  '•  They  shall  look  upon  me  whom  they  have 
pierced,  and  they  shall  mourn  for  him." 

d.  22.  How  may  we  know  if  our  repentance  be  genu- 
ine or  of  a  right  kind  1 

A.  It  is  true  and  genuine,  if  we  are  grieved  for  sin  as  it 
is  offensive  to  God,  Ps.  li.  4 ;  if  we  are  forsaking,  and  turn- 
ing from  it  both  in  heart  and  life,  Hos.  xiv.  1  ;  and,  partic- 
ularly, if  we  are  deeply  affected  with  the  sin  of  unbelief, 
John  xvi.  9. 

d.  23.  What  necessity  is  there  for  the  exercise  of  the 
grace  of  [love]  in  partaking  of  the  Lord's  supper] 

A.  Without  love  to  Christ,  there  can  be  no  communion 
with  him  in  this,  or  any  other  ordinance,  John  xiv.  21 : 
"  He  that  loveth  me,  shall  be  loved  of  my  Father,  and  I 
will  love  him,  and  I  will  manifest  myself  to  him." 

Q,.  24.  How  may  we  know  if  our  love  to  Christ  be  sin- 
cere and  unfeigned  ] 


OP  THE  lord's  supper.  209 

A.  If  it  put  us  upon  essaying  the  most  difficult  duties  he 
may  call  us  to,  Ps.  xxiii.  4 ;  If  it  engage  us  to  put  a  fa- 
vourable construction  upon  the  afflicting  providences  we 
meet  with  in  our  lot,  Heb.  xii.  10,  and  if  we  lov^e  his  mem- 
bers out  of  love  to  himself,  or  because  they  are  begotten 
of  him,  1  John  v.  1. 

Q.  25.  Why  is  the  obedience  required  of  worthy  receiv- 
ers called  [new  obedience?] 

A.  Because  it  flows  from  a  new  principle  of  faith  and 
love,  Gal.  v.  6 ;  it  is  performed  in  a  new  manner,  namely, 
in  the  strength  of  the  grace  that  is  in  Christ  Jesus,  2  Tim. 
ii.  1,  and  is  directed  to  a  new  end,  even  the  glory  of  God, 
1  Cor.  X.  31. 

Q,.  26.  How  may  we  know  if  our  obedience  is  indeed 
new  obedience  J 

A.  If  we  are  conscientiously  diligent  in  the  practice  of 
every  duty,  and  at  the  same  time  look  on  ourselves  as  un- 
profitable servants,  Luke  xvii.  10,  and  lean  w^holly  to  the 
surety  righteousness  as  the  sole  ground  of  our  acceptance, 
Isa.  xlv.  24. 

Q,.  27.  What  risk  do  they  run  who  omit  to  examine 
themselves  as  to  the  above  graces,  before  they  come  to 
the  Lord's  table  ] 
A.  They  run  the  risk  of  [coming  unworthily.] 
Q,.  28.  What  is  it  to  come  unworthily  1 
A.  It  is  to  come  without  any  real  sense,  or  conscious- 
ness of  the  need  that  we  stand  in  of  Christ,  as  "  of  God 
made  unto  us  wisdom,  righteousness,  sanctification,  and 
redemption,"  1  Cor.  i.  30. 

Q,.  29.  What  danger  do  they  incur  who  thus  come  un- 
worthily 1 

A.  [They  eat  and  drink  judgment  to  themselves,]  1  Cor. 
xi.  29. 

Q..  30.  In  what  sense  can  they  who  come  unworthily,  be 
said  to  eat  and  drink  judgment  to  themselves  ] 

A.  In  so  far  as  by  their  eating  and  drinking  unworthily, 
they  do  that  which  renders  them  obnoxious  to  the  right- 
eous judgment  of  God. 

Q.  31.  To  what  [judgment]  do  they  render  themselves 
obnoxious  ? 

A.  To  temporal  judgments,  or  afflictions  of  various 
kinds,  in  the  present  life ;  and  to  eternal  judgment^  or  con- 
demnation (if  mercy  prevent  not,)  in  the  life  to  come,  1 
Cor.  xi.  30,  32. 

Q,.  32.  "  May  not  one  who  doubteth  of  his  being  in 
Christ,  or  of  his  due  preparation,  come  to  the  Lord's 
supper  1 

A.  "  — If  he  be  duly  affected  with  the  apprehension  of 
the  want  of  an  interest  in  Christ,  and  unfeignedly  desires 
to  be  found  in  him,  and  to  depart  from  iniquity :"  in  that 

18* 


210  OF   THE    WORTHY    RECEIVING 

case,  "  he  is  to  bewail  his  unbelief,  and  labour  to  have  his 
doubts  resolved ;  and,  in  so  doing,  he  may  and  ought  to 
come  to  the  Lord's  supper,  that  he  may  be  further  strength- 
ened." * 

Q,.  33.  When  may  a  person  be  said  to  be  duly  affected 
with  the  apprehension  of  his  want  of  an  interest  in  Christ ! 

A.  When  he  is  tilled  with  a  restless  uneasiness,  and  can 
take  no  comfort  in  any  outward  enjoyment,  while  he  thinks 
himself  destitute  of  an  interest  in  Christ ;  and,  at  the  same 
time,  is  active  and  diligent  in  the  use  of  all  the  ordinary- 
means,  in  which  Christ  is  usually  to  be  found.  Song  iii. 
1—5. 

Q,.  34.  "  May  any  who  profess  their  faith,  and  desire  to 
come  to  the  Lord's  supper,  be  kept  from  it  1" 

A.  "Such  as  are  found  to  be  ignorajit  or  scandalous, 
notwithstanding  their  profession  of  the  faith,  and  desire  to 
come  to  the  Lord's  supper,  may  and  ought  to  be  kept  from 
that  sacrament,  by  the  power  which  Christ  hath  left  in  his 
church ;  until  they  receive  instruction,  and  manifest  their 
reformation."  f 

Q,.  35.  Why  ought  the  ignorant  to  be  kept  back  1 

A.  Because  they  cannot  discern  the  Lord's  body,  nor 
comprehend  the  end  and  design  of  this  sacrament ;  and, 
therefore,  will  but  eat  and  drink  judgment  to  themselves, 
1  Cor.  xi.  29. 

Q,.  36.  Why  ought  the  scandalous  to  be  kept  back  from 
this  sacrament '? 

A.  Because,  by  the  habitual  immorality  of  their  practice, 
they  manifest  themselves  to  be  under  the  dominion  of  the 
prince  of  darkness;  and,  therefore,  while  in  that  state,  can 
have  no  right  to  the  privileges  which  belong  only  to  the 
members  of  Christ's  family,  1  Cor.  x.  21. 

Q.  37.  "  What  is  required  of  them  that  receive  the  sa- 
crament of  the  Lord's  supper,  in  the  time  of  the  adminis- 
tration of  it  ]" 

A.  "  It  is  required  of  them,  that  they — heedfully  discern 
the  Lord's  body,  and  affectionately  meditate  on  his  death 
and  sufferings,  and  thereby  stir  up  themselves  to  a  vigor- 
ous exerciseof  their  graces  ;  in  sorrowing  for  sin,  hunger- 
ing and  thirsting  after  Christ,  feeding  on  him  by  faith — and 
in  renewing  their  covenant  with  God,  and  love  to  all  the 
saints."  \ 

a.  38.  What  is  it  for  the  Lord's  people  to  renew  their 
covenant  with  him  at  his  table  1 

A.  It  is  to  acquiesce  anew  in  the  covenant  of  grace,  as 
made  with  Christ,  Isa.  xliv.  5 ;  and,  in  so  doing,  to  sur- 
render themselves  to  the  Lord,  to  be  wholly  his,  trusting 
that  he  will  keep  them  by  his  power,  through  faith  unto 
salvation,  1  Pet.  i.  5. 

*  Larger  Catechism,  Quest.  172.        t  Ibid.  Q.  173-        X  Ibid.  Q.  174. 


OF  THE  lord's  SUPPER.  211 

Q,.  39.  What  is  it  for  them  to  renew  their  love  to  all  the 
saints  on  that  occasion  ] 

A.  It  is  to  embrace  the  opportunity  of  being  at  the  Lord's 
tabie.  to  breathe  out  the  secret  and  habitual  desires  of  their 
souls  before  him,  that  all  the  saints,  as  well  as  themselves, 
may  share  abundantly  out  of  the  fulness  of  Christ,  Ps.  xc. 
14;  and  that  they  keep  themselves  "in  the  love  of  God, 
looking  for  the  mercy  of  our  Lord  Jesus  Christ  unto  eter- 
nal life,"  Jude  ver.  21. 

Q,.  40.  What  is  the  duty  of  Christians,  after  they  have 
received  the  sacrament  of  the  Lord's  supper  ] 

A.  It  is  "  seriously  to  consider  how  they  have  behaved 
themselves  therein,  and  with  what  success ;  if  they  find 
quickening  and  comfort,  to  bless  God  for  it,  beg  the  con- 
tinuance of  it,  watch  against  relapses,  fulfil  their  vows, 
and  encourage  themselves  to  a  frequent  attendance  on 
that  ordinance."  * 

Q.  41.  What  is  it  to  fulfil  our  vows? 

A.  It  is  to  set  about  the  practice  of  all  commanded  duty, 
according  to  our  engagements,  Ps.  cxvi.  16,  18  ;  and  at  the 
same  time  depend  upon  the  grace  and  furniture  that  is  in 
Christ  Jesus  for  the  right  performance  of  it,  Phil.  iv.  1 3. 

Q,.  42.  What  if  Christians  can  find  no  present  benefit 
by  their  attendance  on  this  ordinance  1 

A.  Then  they  are  "  more  exactly  to  review  their  prepa- 
ration for,  and  carriage  at  the  sacrament ;  in  both  which, 
if  they  can  approve  themselves  to  God,  and  their  own  con- 
sciences, they  are  to  wait  for  the  fruit  of  it  in  due  time."  f 

Q,.  43.  What  if  they  have  failed  in  their  preparation  for, 
and  carriage  at  the  sacrament  1 

A.  Then  "  they  are  to  be  humbled,  and  attend  upon  it 
afterward,  with  more  care  and  diHgence."  \ 

Q,.  44.  "  Wherein  do  the  sacraments  of  baptism  and  the 
Lord's  supper  agree  ]" 

A.  "  In  that  the  author  of  both  is  God ;  the  spiritual  part 
of  both  is  Christ  and  his  benefits ;  both  are  seals  of  the 
same  covenant; — and  to  be  continued  in  the  church  of 
Christ  until  his  second  coming."  § 

Q.  45.  In  what  do  they  differ? 

A.  In  that  baptism  is  to  be  administered  but  once,  with 
water,  to  be  a  sign  and  seal  of  our  regeneration  and  in- 
grafting into  Christ,  and  that  even  to  infants :  whereas  the 
Lord's  supper  is  to  be  administered  often,  in  the  elements 
of  bread  and  wine,  to  represent  and  exhibit  Christ  as  spi- 
ritual nourishment  to  the  soul,  and  to  confi>rm  our  continu- 
ance and  growth  in  him,  and  that  only  to  such  as  are  of 
years  and  ability  to  examine  themselves."  || 

*  Larger  Catechism,  Question  175.  t  Ibid.  t  Ibid. 

$  Ibid.  Quest.  17*^.  11  Ibid.  177. 


212  OF  THE  NATURE  OF  PRAYER. 

Quest.  98.   What  is  prayer  ? 

Ans.  Prayer  is  an  offering  up  of  our  desires  to  God, 
for  things  agreeable  to  his  will,  in  the  name  of  Christ, 
with  confession  of  our  sins,  and  thankful  acknowledgment 
of  his  mercies. 

d.  1.  "Are  we  to  pray  to  God  only?" 

A.  "  God  only  being  to  be  believed  in,  and  worshipped 
with  religious  worship,  prayer,  which  is  a  special  part 
thereof,  is  to  be  made  by  all  to  him  alone,  and  to  none 
other."  * 

Q,.  2.  Why  is  prayer  to  be  made  by  all  to  God  alone, 
and  to  none  other  ? 

A.  Because  "  God  only  is  able  to  search  the  hearts,  hear 
the  requests,  pardon  the  sins,  and  fulfil  the  desires  of  a]l."f 

Q,.  3.  May  we  not  direct  our  prayers  to  any  of  the  per- 
sons of  the  adorable  Trinity  ? 

A.  To  be  sure  we  may :  for  the  Three-one  God  being 
the  sole  object  of  religious  worship,  whichever  of  the  three 
persons  we  address,  the  other  two  are  understood  as  in- 
cluded, 2  Cor.  xiii.  14. 

Q..  4.  Why  may  we  not  pray  to  angels,  or  saints  de- 
parted 1 

A.  Because  it  would  be  gross  idolatry,  they  being  but 
mere  creatures ;  nor  can  they  supply  the  wants,  nor  re- 
move the  miseries  which  sin  has  brought  upon  us. 

Q.  5.  Do  we  pray  to  God  to  inform  him  of  what  he  knew 
not  before? 

A.  Not  at  all :  for  from  eternity  he  knew  all  the  thoughts 
that  ever  should  pass  through  our  minds  in  time,  Ps. 
exxxix.  2,  4. 

Q..  6.  Do  we  pray  to  him  that  we  may  alter  his  mind,  or 
incline  him  to  any  thing  which  he  was  formerly  unwilling 
to  grant  ? 

A.  No :  for  with  him  is  no  variableness,  neither  shadow 
of  turnhig,  .James  i.  17 ;  but  we  pray  to  him,  that  we  may 
obtain  wliat  we  know  and  believe  he  is  willing  to  confer, 
1  John  V.  14 :  "  This  is  the  confidence  that  we  have  in  him, 
that  if  we  ask  any  thing  according  to  his  will,  he  hear- 
eth  us." 

Ql.  7.  What  are  the  several  parts  of  prayer  mentioned 
in  this  answer  ? 

A.  They  are  theses/tree;  petition,  confession,  and  thanks- 
giving. 

Q,.  8.  In  which  of  these  does  prayer  properly  consist? 

A.  Jn.  petition,  or  supplication. 

*  Larger  Catechism,  Quest.  179.  t  Ibid. 


OP  THE  NATURE  OF  PRAYER.  213 

Q,.  9.  How  does  the  answer  describe  our  petitions,  or 
supplications  ? 

A.  It  describes  them  to  be  [an  offering  up  of  our  desires 
to  God.]  ^ 

Q,.  ]0.  Why  are  our  petitions  called  [our  desires]] 

A.  Because  the  words  of  our  mouth,  without  the  desires 
of  our  heart,  are  nothing  but  empty  sounds  in  the  ears  of 
God,  Isa.  xxix,  13:  "This  people  draw  near  to  me  with 
their  mouth, — but  have  removed  their  heart  far  from 
me." 

Q,.  11.  Why  must  there  be  [an  offering  up]  of  our  de- 
sires to  God  J 

A.  Because  prayers  are  spiritual  sacrifices,  1  Pet.  ii.  5 ; 
and  all  sacrifices  were  appointed  to  be  offered  to  God  only, 
2  Kings  xvii.  35,  36. 

Q,.  r2.  From  whence  flow  the  desires  of  the  heart? 

A.  From  a  sense  of  need  :  we  cannot  have  any  earnest 
desire  after  that,  with  the  want  of  which  we  are  no  way 
affected ;  for,  "  the  full  soul  loatheth  a  honey  comb,"  Prov. 
xxvii.  7. 

Q,.  13.  For  what  [things]  ought  we  to  offer  up  our  de- 
sires to  God  ] 

A.  [For  things  agreeable  to  his  will.] 

Q,.  14.  What  [will]  of  God  are  we  to  have  our  eye  upon, 
when  we  ask  any  thing  from  him  1 

A.  Not  upon  his  secret,  but  his  revealed  will,  Deut. 
xxix.  29. 

Q,.  15.  How  shall  we  know,  if  what  we  ask  be  agreeable 
to  his  revealed  will  ? 

A.  If  we  ask  what  he  has  promised,  we  are  sure  it  is 
agreeable  to  his  revealed  will  to  confer  it,  because  the 
promise  is  to  us.  Acts  ii.  39. 

Q,.  16.  Are  we  straitened,  or  narrowed,  in  our  requests, 
when  we  are  confined  to  the  promise  as  the  subject-mat- 
ter of  them  ] 

A.  By  no  means ;  for  the  promise  contains  infinitely 
more  than  we  are  able  to  ask  or  think,  Eph.  iii.  20. 

Q..  17.  May  we  ask  temporal  mercies  at  the  hand  of 
God? 

A.  Yes  :  because  they  are  promised,  so  far  as  we  have 
any  real  need  of  them,  Ps.  xxxiv.  10.  Isa.  xxxiii.  16. 

Q,.  18.  Whether  ought  temporal  or  spiritual  mercies  to 
have  the  preference  in  our  requests  ? 

A.  Spiritual  mercies  ought  to  have  the  preference,  Matt, 
vi.  33  :  "  Seek  ye  first  the  kingdom  of  God,  and  his  right- 
eousness, and  all  these  things  shall  be  added  unto  you." 

Q.  19.  What  is  meant  by  the  kingdom  of  God,  and  his 
righteousness  ? 

A.  The    work  of  grace  in  the  soul,  and  the    surety 


214  OF  THE  NATURE  OF  PRAYER. 

righteousness  imputed,  as  the  foundation    of  it,  Rom. 
viii.  4. 

Q,.  20.  Why  are  these  to  be  sought  in  the  first  place  ? 

A.  Because  absolutely  necessary  to  salvation,  Rom. 
V.  21. 

Q,.  21.  In  whose  name  are  we  to  ask  things  agreeable  to 
God's  will  ? 

A.  [In  the  name  of  Christ.] 

Q,.  22.  What  is  it  to  pray  in  the  name  of  Christ  1 

A.  It  is,  "  in  obedience  to  his  command,  and  in  confi- 
dence of  his  promise,  to  ask  mercies  for  his  sake?"* 

Q.  23.  Is  the  bare  mentioning  of  Christ's  name,  a  pray- 
ing therein? 

A.  No ;  but  a  "  drawing  our  encouragement  to  pray, 
and  our  boldness,  strength,  and  hope  of  acceptance  in 
prayer,  from  Christ  and  his  mediation."! 

Q,.  24.  "  Why  are  we  to  pray  in  the  name  of  Christ?" 

A.  "Because  the  sinfulness  of  man,  and  his  distance 
from  God,  by  reason  thereof,  is  so  great,  as  that  we  can 
have  no  access  into  his  presence  without  a  Mediator."| 

Q,.  25.  Is  there  any  other  Mediator  but  Christ,  in  whose 
name  we  may  approach  to  God  ? 

A.  No  :  "  there  being  none  in  heaven  or  earth  appoint- 
ed to,  or  fit  for  that  glorious  work  but  Christ  alone,  we  are 
to  pray  in  no  other  name  but  his  only,  Col.  iii.  \7.\ 

Q,.  26.  Can  we,  of  ourselves,  praj'-  in  a  right  manner? 

A.  No :  unless  the  Spirit  of  supplication  is  poured  upon 
us,  (Zech.  xii.  10,)  to  help  our  infirmities ;  for  we  know 
not  what  to  pray  for  as  we  ought,  Rom.  viii.  26. 

Q,.  27.  "  How  doth  the  Spirit  help  us  to  pray  ? 

A.  " By  enabling  us  to  understand  both  for  whom, 

and  what,  and  how  prayer  is  to  be  made?"l| 

Q,.  28.  "  For  whom  are  we  to  pray?" 

A.  "  For  the  whole  church  of  Christ  upon  earth ;  for 
magistrates,  and  ministers;  for  ourselves,  our  brethren; 
yea,  our  enemies  ;  and  for  all  sorts  of  men  living,  or  that 
shall  live  hereafi;er."ir 

Q,.  29.  For  what  are  we  to  pray,  in  behalf  of  the  whole 
church  of  Christ  upon  earth? 

A.  That  they  all  may  be  one  in  Christ,  the  glorious  head, 
John  xvii.  21 ;  and  that  they  may  grow  up  unto  him  in  all 
things,  Eph.  iv.  15,  till  they  "all  come  in  the  unity  of  the 
faith,  and  knowledge  of  the  Son  of  God,  unto  a  perfect 
man,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ,"  verse  13. 

Q.  30.  For  what  should  we  pray  with  reference  to 
magistrates  ? 

*  Larger  Catechism,  Quest.  180.      tibid.       tibid.  Q.  181.       $Ibid. 
II  Larger  Catechism,  Quest.  182.      IT  Ibid.  Q.  183. 


OP  THE  NATURE  OF  PRAYER.  215 

A.  That  they  may  not  be  "  a  terror  to  good  works,  but 
to  the  evil,"  Rom.  xiii.  3 ;  and  that,  under  them,  we  may 
lead  a  quiet  and  peaceable  hfe,  in  ^all  godhness  and 
honesty,  1  Tim.  ii.  2.  ^ 

Q,.  31.  For  what  should  we  pray  in  behalf  of  ministers'? 

A.  That  they  may  not  shun  to  declare  to  their  hearers 
the  whole  counsel  of  God,  Acts  xx.  27 ;  and  that  they  may 
"  watch  for  their  souls,  as  they  that  must  give  account," 
Heb.  xiii.  17. 

Q..  32.  Can  we  be  hearty  in  praying  for  others,  if  we 
neglect  to  pray  for  ourselves  ] 

A.  No ;  lor  if  we  are  indifferent  about  the  state  of  our 
own  souls,  it  is  impossible  we  can  be  concerned  for  others, 
any  farther  than  our  interest  and  affection  bind  us.  Job 
xxvii.  10. 

Q,.  33.  Who  are  our  brethren  for  whom  we  are  to  pray  1 

A.  They  are  not  only  our  kindred,  according  to  the 
flesh,  but  all  the  members  of  the  visible  church ;  yea,  all 
our  fellow-creatures,  1  John  iv.  21. 

Q.  34.  For  what  are  we  to  pray  in  behalf  of  our  enemies  1 

A.  That  their  hearts  may  be  changed,  their  tempers 
softened,  that  however  they  have  treated  us,  they  may  be 
made  Christ's  friends,  and  partakers  of  eternal  salvation 
through  him,  Matt.  v.  44,  compared  with  Luke  xxiii.  34. 

Q,.  35.  If  we  are  to  pray  for  all  sorts  of  men  living,  how 
may  we  pray  about  the  Roman  Antichrist  ] 

A.  Out  of  the  love  we  should  bear  to  our  fellow-crea- 
tures, who  are  under  the  yoke  and  dominion  of  the  Ro- 
man Antichrist,  we  ought  to  pray  no  otherwise  about  him, 
than  that  the  Lord  would  soon  "  consume  him  with  the 
Spirit  of  his  mouth,  and  destroy  him  with  the  brightness 
of  his  coming,"  2  Thess.  ii.  8. 

Q,.  36.  What  do  we  mean,  when  we  pray  for  those  that 
shall  live  hereafter] 

A.  We  hereby  desire,  that  Christ's  kingdom  and  inter- 
est may  be  propagated  and  advanced  in  the  world,  until 
his  second  coming,  Ps.  cii.  18.  John  xvii.  20. 

Q,.  37.  For  whom  are  we  not  to  pray  1 

A.  We  are  not  to  pray  "  for  the  dead,  2  Sam.  xii.  23 ;  nor 
for  those  that  are  known  to  have  sinned  the  sin  unto  death, 
1  John  V.  16."* 

Q,.  38.  Why  should  we  not  pray  for  the  dead  1 

A.  Because  at  death  the  state  of  every  man  and  woman 
is  unalterably  fixed,  Luke  xvi.  22,  27. 

Q,.  39.  How  may  those  be  known,  who  have  sinned  the 
sin  unto  death  ] 

A.  By  their  rejection  of  the  gospel  which  they  once  pro- 
fessed to  embrace ;  by  their  malice  and  envy  against  Christ, 
and  the  way  of  salvation  through  him ;  by  their  treating 

*  Larger  Catechism,  Quest.  183. 


216  OF  THE  NATURE  OF  PRAYER. 

the  convincing  evidences  of  Christianity,  and  the  peculiar 
doctrines  of  it,  with  blasphemy  and  contempt ;  and  by 
their  rooted  hatred  of  all  religion,  and  the  professors  of  it. 

Q,.  40.  Why  are  we  not  to  pray  for  those,  who  are 
known  to  have  sinned  this  sin  ? 

A.  Because  the  sin  against  the  Holy  Ghost  is  declared, 
in  scripture,  to  be  unpardonable,  (Matt.  xii.  31,  32 ;)  in  re- 
gard it  is  a  wilful  and  blasphemous  opposition  to  the  testi- 
mony of  the  Spirit  of  God  concerning  Christ,  as  the  only 
way  of  salvation,  Luke  xii.  10.* 

Q,.  41.  "  For  what  things  are  we  to  pray?" 

A.  "  For  all  things  tending  to  the  glory  of  God,  the  wel- 
fare of  the  church,  our  own  or  others'  good,  but  not  for 
any  thing  that  is  unlawful."  | 

Q,.  42.  "  How  are  we  to  pray  ]" 

A.  "  We  are  to  pray — with  understanding,  faith,  sincer- 
ity, fervency,  love,  and  perseverance."  | 

Q,.  43.  What  is  it  to  pray  with  understanding  1 

A.  It  is  to  have  some  knowledge  of  God,  who  is  the 
object  of  prayer,  Ps.  Ixv.  2 ;  of  our  own  necessities,  which 
are  the  subject-matter  of  it,  Ps.  Ix.  11;  and  of  the  promises, 
which  are  our  encouragement  in  it,  Num.  xiv.  17 — 19. 

Q,.  44.  What  is  it  to  pray  in  faith  7 

A.  It  is  to  believe  that  we  receive  the  promised  blessings 
we  ask,  because  he  has  said,  "  What  things  soever  ye  de- 
sire, when  ye  pray,  believe  that  ye  receive  them,  and  ye 
shall  have  them,"  Matt.  xi.  24. 

Q,.  45.  WHiat  is  it  to  pray  with  sincerity  and  fervency  ? 

A.  It  is  to  have  the  heart  and  affections  earnestly  intent 
upon  what  we  are  praying  for,  Ps.  xvii.  1;  "  O  Lord,  attend 
unto  my  cry ;  give  ear  unto  my  prayer,  that  goeth  not  out 
of  feigned  lips." 

Q,.  4G.  What  is  that  love  to  God,  which  should  be  exer- 
cised in  prayer  1 

A.  It  is  an  ardent  desire  of  his  presence,  Ps.  xxvii.  9 ; 
and  an  unfeigned  delight  in  him,  as  the  most  amiable  and 
soul-satisfying  object,  Ps.  Ixxiii.  25. 

Q,.  4:7.  What  is  it  to  pray  with  perseverance  ?  Eph.  vi.  18. 

A.  It  is  to  continue  instant  in  prayer,  as  the  word  is 
rendered,  Rom.  xii.  12;  or,  to  bear  up  against  all  discour- 
agements, and  not  to  give  over,  though  we  have  not  a 
speedy  answer  or  return,  Matt.  xv.  22 — 29. 

Q..  48.  Is  there  any  difference  between  praying  with 
perseverance,  and  praying  always,  or  without  ceasing  ?  1 
Thess.  V.  17. 

A.  The  difference  may  lie  in  this,  that  to  pray  with  per- 

*See  a  further  account  of  the  sin  against  the  Iloly  Ghost,  Part  I.    On 
the  head  of  Sin  in  General, 
t  Larger  Catechism,  Quest.  184.  \  Ibid.  Quest.  185. 


OP  THE  NATURE  OF  PRAYER.  217 

severance,  is  not  to  become  weary  of  the  duty,  or  desist 
from  it,  though  we  do  not  immediately  obtain  wiiat  we  are 
praying  for ;  but  to  pray  always,  or  without  ceasing,  is  to 
study  to  maintain  a  praying  frame,  Ps.  Ixxiii.  23,  and  not 
to  neglect  the  seasons  of  prayer,  as  they  recur,  Ps.  Ixi.  2. 

Q.  49.  What  are  the  several  kinds  of  prayer  mentioned 
in  scripture  ] 

A.  They  are  commonly  ranked  under  these  three,  name- 
ly, secret,  private,  and  public  prayer. 

Q,.  50.  What  is  secret  prayer  ] 

A.  It  is  the  retirement  of  individuals,  or  single  persons, 
from  all  company  with  others,  for  a  time,  that  they  may 
have  free  and  familiar  intercourse  with  God  by  themselves, 
Matt.  vi.  6 :  "  But  thou,  when  thou  prayest,  enter  into  thy 
closet ;  and  when  thou  hast  shut  thy  door,  pray  to  thy  Fa- 
ther which  is  in  secret." 

d.  51.  Is  secret  prayer  incumbent  on  every  Christian  f 

A.  Yes ;  because  every  Christian  has  his  own  particu- 
lar wants  to  be  supplied,  Ps.  Ixx.  5;  doubts  to  be  solved, 
Isa.  xxxviii,  14;  and  difficulties  to  be  removed,  2  Cor.  xii. 
8,  which  none  but  God  himself  can  do,  Ps.  xxxv.  10. 

Q,.  52.  May  there  not  be  secret  prayer  even  in  company 
with  others] 

A.  Yes ;  there  may  be  what  is  ordinarily  called  ejaculo' 
tory  prayer. 

Q,.  53.  What  is  ejaculatory  prayer  ? 

A.  It  is  a  secret  and  sudden  lifting  up  of  the  soul's  desires 
to  God,  upon  any  emergency  that  may  occur  in  providence. 

Q.  54.  How  may  we  engage  in  this  kind  of  prayer  I 

A.  Either  by  a  simple  thought  darted  up  to  heaven,  as  it 
would  seem  Nehemiah  did,  chap.  ii.  4  ;  or  by  words  uttered 
in  the  mind,  yet  so  as  the  voice  cannot  be  heard,  as  we 
read  that  Hannah  did,  1  Sam.  i.  13. 

Q,.  55.  With  what  success  have  these  ejaculatory  breath- 
ings of  the  soul  met  ] 

A.  They  have  met  with  very  quick  and  happy  returns, 
as  in  the  instance  of  Moses,  who,  in  the  midst  of  the  peo- 
ple's murmuring  at  the  Red  Sea,  despatched  his  desires  to 
heaven,  in  some  short  ejaculation,  to  which  the  Lord  gave 
a  present  return,  Ex.  xiv.  15:  "  Wherefore  criest  thou  un- 
to me  ]  speak  unto  the  children  of  Israel,  that  they  go  for- 
ward." And  the  sons  of  Reuben,  &c.,  when  fighting  with 
the  Hagarites,  1  Chron.  v.  20:  "They  cried  to  God  in  the 
battle,  and  he  was  entreated  of  them." 

Q,.  56.  What  is  the  usefulness  of  ejaculatory  prayer? 

A.  It  tends  to  maintain  fellowship  with  God,  without 
any  interruption  of  our  lawful  callings,  Ps.  Ixxiii.  23.  It  is 
also  a  mean  to  repel  sudden  temptations,  2  Cor.  xii.  8,  9  ; 
and  to  dispose  the  heart  for  a  more  solemn  performance  of 

Part  XL— 19 


Sl8  OP  THE  NATURE  OF  PRAYER. 

the  stated  duties  of  prayer  and  praise  in  the  season  of 
them,  Ps.  xhi.  verses  6th  and  8th  compared. 

Q,.  57.  What  is  private  prayer  ? 

A.  It  is  prayer  among  a  few  Christians,  met  together  for 
joining  in  that  solemn  exercise,  Rom.  xvi,  5. 

Q.  58.  How  is  it  commonly  distinguished  ] 

A.  Into  family,*  and  social  prayer. 

Q,.  59.  What  is  social  prayer  1 

A.  It  is  to  pray  in  a  fellowship  society  of  Christians,  out 
of  sev^eral  families,  intermixed  with  spiritual  conference 
upon  soul-edifying  subjects ;  and  that  at  such  times  as 
they  mutually  agree  among  themselves,  Mai.  iii.  16, 

Q,.  60.  What  is  public  prayer  7 

A.  It  is  the  solemn  worshipping  of  God  by  the  church, 
in  her  public  assemblies,  in  which  a  pastor,  or  one  author- 
ized to  preach  the  gospel,  is  always  the  mouth  of  the  peo- 
ple to  God,  Acts  XX.  36. 

Q,.  61.  What  is  it  to  join  in  private  or  public  prayer, 
where  one  is  the  mouth  of  the  rest  "J 

A.  It  is  to  offer  up  the  desires  that  come  from  the  mouth 
of  the  speaker,  (for  things  agreeable  to  God's  will,)  as  if  ut- 
tered by  ourselves. 

Q,.  62.  What  is  incumbent  on  those  who  are  the  mouth 
of  others  in  prayer  to  God  ] 

A.  They  are  called,  to  take  very  special  care,  that  their 
prayers  be  regulated  exactly  by  the  revealed  will  of  God ; 
in  which  case  all  present  will  be  encouraged  to  join  in 
every  part  of  the  duty. 

Q..  63.  What  is  requisite  for  joining  in  prayer  in  a  right 
manner  ] 

A.  It  is  highly  requisite,  in  order  to  this,  that  there  be 
close  attention  without  wandering.  Acts  ii.  42 :  "  And  they 
continued  steadfastly  in — prayers ;"  that  there  be  a  lively 
faith,  without  doubting,  James  i.  6 ;  and  a  series  of  ejacu- 
lation concurring  with  the  words  of  God  that  may  be 
spoken,  1  Chron.  xvi.  36. 

Q,.  64.  What  is  the  second  pari  of  prayer  mentioned  in 
the  answer  1 

A.  It  is  [confession  of  our  sins.] 

Q..  65.  Why  is  confession  of  sin  mentioned  as  a  part  of 
prayer  ? 

A.  Because,  being  sinners,  we  cannot  pray  in  faith  for 
any  promised  mercy,  without  acknowledging  our  un wor- 
thiness of  it ;  or  that  it  is  infinitely  above  our  desert,  Dan. 
ix.  18. 

Q,.  Q)Q>.  What  then  does  the  confession  of  sin  necessarily 
suppose  ? 

A.  It  supposes  guilt,  and  deserved  punishment  on  ac- 
count of  it,  Ezra  ix.  13. 

*  About  family  prayer,  see  on  the  head  Of  Sanctifying  the  Sabbath. 


OF  THE  NATURE  OP  PRAYER.  219 

Q,.  07.  Why  is  confession  of  sin  necessary  in  prayer  ? 

A.  Because  we  cannot  be  cordial  and  liearty  in  asking 
forgiveness  of  our  sins,  unless  we  are  some  w^ay  affected 
by  a  sense  of  them,  Ps.  xxv.  11. 

Q,.  QQ.  For  what  end  should  we  confess  our  sins  in 
prayer  1 

A.  That  God  may  be  justified,  and  have  the  glory  of  his 
judgments,  as  being  all  of  them  just  and  righteous,  Ps.  li, 
4  ;  and  that  we  may  be  humbled,  and  disposed  to  receive 
undeserved  favours  with  gratitude,  Ps.  xxxii.  5. 

Q.  69.  In  what  manner  should  we  confess  our  sins  ] 

A.  With  grief  and  hatred  of  them,  Luke  xviii.  13;  and 
with  full  purpose  (in  the  strength  of  grace)  to  forsake  them, 
Job  xxxiv.  32. 

Q,.  70.  What  is  the  third  part  of  prayer  mentioned  in 
the  answer  ? 

A.  It  is  a  [thankful  acknowledgment  of  his  mercies.] 

Q,.  71.  Are  prayer  and  thanksgiving  joined  together  in 
scripture  1 

A.  Yes;  Ps.  cxvi.  17:  "I  will  offer  to  thee  the  sacrifice 
of  thanksgiving,  and  will  call  upon  the  name  of  the  Lord." 

€1.  72.  What  is  the  subject-matter  of  thankfulness  1 

Al.  It  is  [mercies,]  or  benefits,  whether  offered  or  received. 

Q,.  73.  Why  are  the  blessings  we  want  called  mercies  ? 

A.  Because  having  made  ourselves  miserable  by  sin,  we 
are  most  unworthy  and  undeserving  of  them.  Gen.  xxxii.  10. 

Q,.  74.  Why  called  [his]  mercies  ? 

A.  Because  God  himself  is  the  author  of  them,  and  they 
are  his  free  gift  to  us,  1  Tim.  vi.  17. 

Q,.  75.  For  what  mercies  ought  we  to  be  thankful  1 

A.  Both  for  temporal  and  spiritual ;  common  and  special 
mercies,  Ps.  cxlv.  9. 

Qi.  IQ.  What  is  the  best  evidence  of  thankfulness  to  God 
for  liis  mercies  of  any  kind] 

A.  It  is  to  be  thankful  for  Christ,  his  unspeakable  gifl,  2 
Cor.  ix.  15. 

Q..  77.  When  ought  we  to  make  thankful  acknowledg- 
ment to  God  for  his  mercies  ? 

A.  At  all  times,  and  on  all  occasions ;  there  being  no 
condition  of  life,  but  what  has  some  mixture  of  mercy 
in  it,  Job  xi.  6.  Ps.  ci.  1. 

Q.  78.  Is  there  ground  of  thankfulness  under  afflictions 
or  chastisements  ? 

A.  "  Though  no  chastening  for  the  present — be  joyous, 
but  grievous  ;  nevertheless  "  it  is  ground  of  thankfulness, 
if  "  aflerward  it  yieldeth  the  peaceable  fruit  of  righteous- 
ness," and  *'  be  for  our  profit,  and  that  we  may  be  parta- 
kers of  his  holiness,"  Heb.  xii.  10,  11. 

Q,.  79.  Why  ought  prayer  to  be  joined  with  a  thankful 
acknowledgment  of  God's  mercies  ] 


220  OF   DIRECTION   IN   PRAYER. 

A.  That  the  mercies  we  receive  may  be  blessed  to  us  in 
the  use  of  them ;  and  that  we  may  not,  by  our  ingratitude, 
provoke  God  to  deny  us  the  mercies  we  may  ask  for  the 
future,  Isa.  i.  15. 

Q,.  80.  How  may  we  know  if  our  prayers  are  accepted 
and  heard  ? 

A.  If  we  have  been  helped  to  enlargement  and  importu- 
nity in  prayer,  and  yet  have  attained  to  a  holy  submission 
to  the  will  of  God,  as  to  the  particular  we  were  asking,  it 
is  a  good  evidence  that  he  has  heard  the  voice  of  our  sup- 
plication, 1  Chron.  xx.  12,  17. 

Q,.  81.  How  may  we  know  whether  mercies  come  to  us 
in  the  course  of  common  providence,  or  as  an  answer  to 
prayer  ] 

A.  This  may  be  known  both  from  the  manner,  and  from 
the  time,  in  which  mercies  are  received. 

Q,.  82.  How  may  it  appear  from  the  manner  in  which 
mercies  are  received,  that  they  are  in  answer  to  our 
prayers  ] 

A.  It  may  be  known  by  these  two  signs ;  namely,  if  the 
mercy  be  granted  speedily  and  unexpectedly,  Isa.  Ixv.  24 ; 
and  other  "mercies  are  conferred  together  with,  and  over 
and  above  that  which  we  desired,  1  Kings  iii.  12,  13. 

Q,.  83.  How  may  it  be  known  from  the  time  in  which 
mercies  are  received,  that  they  are  given  in  return  of 
prayer  1 

A.  If  they  are  granted  at  the  time  when  we  need  them 
most,  or  at  the  time  when  we  are  most  earnest  and  impor- 
tunate about  them;  as  Peter's  deliverance  from  prison 
was  on  the  very  night  which  Herod  had  determined  should 
be  his  last ;  and  likewise  when  the  church  was  assembled 
to  wrestle  in  prayer  for  him,  Acts  xii.  6,  7,  12. 

Q,.  84.  Why  does  the  Lord  delay  mercies,  which  he  de- 
signs afterwards  to  confer  T 

A.  He  delays  granting  them,  that  we  may  be  the  more 
thankful  for  them  when  they  come ;  and  in  the  mean  time 
to  make  us  more  assiduous  and  ardent  supplicants  for 
them,  2  Cor.  xii.  8,  9. 


Quest.  99.  What  rule  hath  God  given  for  our  direc- 
tion in  'prayer  1 

Ans.  The  whole  word  of  God  is  of  use  to  direct  us  in 
prayer ;  but  the  special  rule  of  direction,  is  that  form  of 
prayer  which  Christ  taught  his  disciples,  commonly  called 
Tlie  Lord's  Frayer. 


OP  DIRECTION  IN  PRAYER.  221 

Q,.  I.  Why  do  we  need  [direction]  in  prayer  T 

A.  Because  man  is  naturally  a  stranger,  both  to  God 
and  himself;  being  ignorant  both  of  the  glorious  perfec- 
tions of  God,  Rom.  iii.  11;  and  of  his  own  sins  and  wants, 
Rev.  iii.  17. 

Q,.  2.  From  whence  are  we  to  take  direction  in  prayer  1 

A.  From  [the  whole  word  of  God]  which  is  [of  use  to 
direct  us]  therein. 

Q,.  3.  Is  every  part  of  the  word  of  equal  use  for  our  di- 
rection in  prayer  ] 

A.  Though  "  all  things  in  the  scripture  are  not  alike 
plain  in  themselves,  nor  alike  clear  unto  aU ;"  *  yet  there 
Is  no  part  of  the  word  from  whence  an  intelligent  person 
in  the  due  use  of  the  ordinary  means,  may  not  gather 
something  that  may  be  proper  matter  either  for  petition, 
confession,  or  thanksgiving  in  prayer,  1  John  v.  14. 

Q..  4.  Of  what  use  in  prayer,  are  the  sins  of  which  we 
read  in  scripture,  that  other  churches  before  us  have  been 
guilty  of,  and  the  judgments  which  have  been  inflicted  for 
the  same  ] 

A.  They  are  of  use  to  direct  us  to  pray,  that  the  Lord 
would  keep  his  church  and  people,  in  the  day  in  which  we 
live,  from  running  into  the  same  snares,  and  thus  expos- 
ing themselves  to  the  same  judgments,  1  Cor.  x,  11, 

Q,.  5.  Of  what  use  in  prayer  are  the  doctrines  of  the 
word  in  general  1 

A.  They  are  of  use  to  instruct  us  in  the  principles  of 
religion,  or  chain  of  divine  truth ;  without  some  know- 
ledge of  which,  it  is  impossible  to  pray  to  the  edification, 
either  of  ourselves  or  others,  Rom.  x.  14. 

Q..  6.  Of  what  use  is  the  doctrine  of  the  blessed  Trinity, 
in  particular,  for  our  direction  in  prayer  ? 

A.  It  is  of  singular  use,  to  point  out  the  method  in  which 
we  are  to  hope  for  the  blessings  we  pray  for ;  namely,  from 
the  Father,  through  Christ,  by  the  Spirit,  according  to  Eph. 
ii.  18:  "Through  him  (that  is,  through  Christ,)  we  have 
access  by  one  Spirit  unto  the  Father." 

Q,.  7.  Of  what  use  are  the  offices  of  Christ,  for  our  di- 
rection in  prayer  3 

A.  They  are  of  use  to  us  to  direct  us  to  pray,  that,  of 
God  he  may  be  made  unto  us  wisdom,  as  a  prophet ;  right- 
eousness, as  a  priest ;  sanctification,  as  a  king ;  and  com- 
plete redemption,  as  being  all  the  three  in  one  person,  1 
Cor.  i.  30. 

Q,  8.  Of  what  use  are  the  promises  for  this  end  1 

A.  They  contain  the  very  matter  of  prayer;  and  the 
pleading  of  them  by  faith,  as  also  the  right  manner  in 
which  the  duty  should  be  performed,  James  i.  6. 

*  Confession  of  Faith,  chap.  i.  $  7. 
19* 


222  OP  DIRECTION  IN  PRAYER. 

Q.  9.  What  is  [the  special  rule  of  direction]  for  the  duty 
of  prayer  ] 

A.  It  is  [that  form  of  prayer  which  Christ  taught  his  dis- 
ciples, commonly  called,   The  Lord's  Prayer.'] 

Q.  10.  Why  is  this  called  [the  special  rule]  of  direction  1 

A.  Because  there  is  not  any  one  portion  of  scripture, 
where  the  petitionary  part  of  prayer  is  so  comprehen- 
sively and  methodically  laid  down,  as  in  the  Lord's  prayer. 

d.  11.  Could  Christ  use  this  prayer  for  himself  1 

A.  No ;  he  could  not  put  up  the  fifth  petition.  Forgive 
us  our  debts ;  because  he  had  no  sins  of  his  own  to  for- 
give, being  separate  from  sinners,  Heb.  vii.  26. 

Q,.  12.  Why  then  is  it  [commonly  called  the  Lord's 
Prayer  ?] 

A.  Because  it  was  dictated  by  him  to  his  disciples,  in 
answer  to  their  request,  Luke  xi.  1:  "Lord,  teach  us  to 
pray,  as  John  also  taught  his  disciples." 

Q,.  13.  Did  Christ  prescribe  this  prayer  as  a  form,  or  as 
a  pattern  1 

A.  He  prescribed  it  as  a  pattern,  for  direction  in  the 
duty  of  prayer,  Matt.  vi.  9 :  "  After  this  manner  pray  ye." 

Q,.  14.  What  is  the  difference  between  a  form  and  a  pat- 
tern of  prayer  ? 

A.  A  form  of  prayer  is  a  certain  mode  of  expression, 
which  must  be  used  without  the  least  variation ;  whereas 
a  pattern  is  only  a  directory  as  to  the  matter,  leaving  the 
suppliant  himself  to  clothe  his  desires  with  such  words  as 
are  most  adapted  to  his  present  circumstances. 

Q.  15.  Why  then  is  the  Lord's  prayer  called,  in  the  an- 
swer, [that  form,  of  prayer  which  Christ  taught  his  dis- 
ciples ?] 

A.  Because  the  words  of  this  prayer,  •'  may  be  used  as 
a  prayer"  to  God,  equally  with  other  scriptures,  "  so  that 
it  be  done  with  understanding,  faith,  reverence,  and  other 
graces  necessary  to  the  right  performance  of  the  duty  of 
prayer."  * 

Q,.  16.  How  does  it  appear,  that  this  prayer  is  not  de- 
signed for  a  form  to  the  precise  words  of  which  Christ's 
disciples  and  followers  are  to  be  tied  strictly  down,  in  all 
after  ages? 

A.  This  plainly  appears,  from  its  not  containing  express- 
ly all  the  parts  of  prayer;  and  from  its  not  being  related  by 
Matthew  and  Luke  in  the  same  manner. 

Q,.  17.  What  are  those  parts  of  prayer  which  are  not  ex- 
pressly contained  in  the  Lord's  prayer? 

A.  They  are  the  confession  of  our  sins,  and  the  thankful 
acknowledgment  of  God's  mercies  :  neither  of  which  are 
in  express  terms,  but  by  consequence  only,  contained  in 
the  said  prayer. 

*  Larger  Catechism,  Quest.  187. 


OP  DIRECTION  IN  PRAYER.  223 

Q.  18.  From  what  part  of  this  prayer  may  confession  of 
sins  be  deduced  1 

A.  From  the  fifth  petition ;  for,  when  we  pray,  Forgive 
us  our  debts,  we,  by  consequence,  confess  that  we  have 
debts  to  be  forgiven. 

Q,.  19.  How  is  a  thankful  acknowledgment  of  mercies 
included  in  the  Lord's  prayer  ] 

A.  When  we  pray,  Hallowed  be  thy  name,  we,  of  conse- 
quence, make  a  thankful  acknowledgment  of  all  those 
known  instances,  in  which  God's  name  has  been  glorified ; 
and  when  we  pray,  Give  us  this  day  our  daily  bl'ead,  we 
acknowledge  the  bounty  of  his  providence,  which  has 
hitherto  so  kindly  supplied  our  wants. 

Q,.  20.  How  do  the  evangelists,  Matthew  and  Luke, 
differ,  as  to  the  manner  in  which  they  relate  this  prayer  1 

A.  Though  there  be  a  perfect  harmony  between  them, 
as  to  the  sense  or  matter  of  the  prayer ;  yet  there  is  some 
difference  as  to  the  mode  of  expression,  particularly  in 
the  fourth  and  fifth  petitions. 

Q.  21.  How  do  they  differ  in  the  fourth  petition  1 

A.  Matthew  has  it,  Give  us  this  day  our  daily  bread, 
chap.  vi.  11;  Luke,  Give  us  day  by  day  our  daily  bread, 
chap.  xi.  3. 

Q,.  22.  What  is  the  meaning  of  "give  us  this  day]" 

A.  It  is  a  petition  of  what  we  want  at  present. 

Q.  23.  What  is  imported  in  "  give  us  day  by  day  1" 

A.  The  expression  imports,  that  the  wants,  which  need 
to  be  supplied,  will  daily  recur. 

Q,.  24.  How  do  the  two  evangelists  differ,  as  to  their 
manner  of  expressing  the  fifth  petition  ] 

A.  Matthew  says.  Forgive  us  our  debts  as  we  forgive 
our  debtors,  chap.  vi.  12 ;  Luke  expresses  it.  Forgive  us 
our  sins,  as  we  forgive  every  one  that  is  indebted  to  us, 
chap.  xi.  4. 

Q,.  25.  How  do  they  differ  as  to  the  conclusion  1 

A.  Matthew  has  it ;  Luke  leaves  it  out. 

Q.  26.  What  is  the  argument  from  all  this,  against  the 
Lord's  prayer  being  designed  for  a  set  form  1 

A.  The  argument  is,  that  if  it  had  been  designed  for  a 
set  form,  the  two  evangelists  would  have  expressed  it  in 
the  very  same  words,  without  the  least  variation. 

Q,.  27.  What  argument  is  there  from  the  practice  of  the 
apostles  against  its  being  a  set  form  ] 

A.  That  though  several  prayers  of  theirs  are  recorded 
in  the  New  Testament,  yet  none  of  them  use  the  express 
words  of  the  Lord's  prayer. 

Q,.  28.  Would  it  not  seem  that  this  prayer  is  commanded 
to  be  used  as  a  form,  from  our  Lord's  prefixing  these 
words  to  it :  When  ye  pray,  say,  Our  Father,  &c."l  Luke 
xi.  2. 


224 


OF  THE  PREFACE   OF  THE  LORD  3  PRAYER. 


A.  No  more  can  be  intended  by  this  expression  in  Luke, 
When  ye  pray,  say,  than  what  is  meant  in  the  parallel 
place,  Matt.  vi.  9 :  After  this  manner  pray  ye ;  namely,  to 
use  the  Lord's  prayer  as  a  directory ;  otherwise,  Luke's 
form,  and  not  Matthew's,  should  be  followed. 

Q.  29.  May  none,  at  any  rate,  use  set  forms,  however 
sound  1 

A.  If  set  forms  are  sound,  or  agreeable  to  the  will  of 
God,  they  may  be  used  by  children,  or  such  as  are  weak 
in  knowledge,  till  they  acquire  some  insight  in  the  princi- 
ples of  religion ;  and  then  they  ought  to  be  laid  aside,  and 
extemporary  prayer  practised  and  improved. 

Q,.  30.  But  may  not  they,  who  are  weak  in  knowledge, 
read  sound  forms  as  their  prayers  to  God  ] 

A.  No ;  they  ought  to  repeat  them,  because  the  commit- 
ting of  them  to  memory  will  tend  to  imprint  the  matter  of 
them  more  deeply  on  the  mind,  than  the  bare  reading  can 
possibly  do:  besides,  there  is  not  the  least  shadow  of  an 
example  in  scripture,  for  reading  prayers  to  God  on  any 
account  whatsoever. 

Q,.  31.  Why  is  the  continued  practice  of  set  forms  un- 
warrantable ? 

A.  Because  the  case  and  circumstances  of  the  church  in 
general,  and  every  member  of  it,  in  particular,  are  so  ex- 
ceedingly various,  that  it  is  impossible  any  set  form  can 
correspond  to  them.  Moreover,  the  continued  practice  of 
a  set  form,  as  it  encourages  sloth,  so  is  an  overlooking  the 
aid  of  the  Spirit,  whose  office  it  is  to  help  our  infirmities, 
when  we  know  not  what  we  should  pray  for  as  we  ought, 
Rom.  viii.  26. 

Q.  32.  "  Of  how  many  parts  does  the  Lord's  prayer 
consist]" 

A.  The  Lord's  prayer  consists  of  three  parts,  a  "pre- 
face, petitions,  and  a  conclusion."  * 


Quest.  100.  Wlmt  doth  the  preface  of  the  Lord's 
prayer  teach  us  1 

Ans.  The  preface  of  the  Lord's  prayer  (which  is,  Our 
Father  ivhich  art  in  heaven,)  teacheth  us,  to  draw  near  to 
God  with  all  holy  reverence  and  confidence,  as  children 
to  a  Father,  able  and  ready  to  help  us  ;  and  that  we  should 
pray  with  and  for  others. 

Q.  I.  In  what  words  is  the  [preface]  of  the  Lord's  pray- 
er contained  ? 

*  Larger  Catechism,  Quest.  188. 


OP  THE  PREFACE  OP  THE  LORD's  PRAYER.      225 

A.  It  is  contained  in  these  words,  [Our  Father  which  art 
in  heaven.] 

Q,.  2.  What  is  the  end  and  design  of  this  preface  1 

A.  It  is  to  give  us  a  directory  how  to  invoke  or  address 
the  true  object  of  all  religious  worship. 

Q,.  3.  What  is  it  to  invoke  or  address  God  in  prayer  ] 

A.  It  is,  in  a  believing  and  reverential  manner,  to  make 
mention  of  some  of  his  names,  titles,  or  attributes,  in  a 
suitableness  to  the  nature  of  the  duty  in  which  we  are  en- 
gaged :  as  in  1  Kings  viii.  23.  Dan.  ix.  4. 

Q,.  4.  Whom  do  we  invoke,  or  call  upon,  when  we  ad- 
dress the  [Father.] 

A.  We  invoke  the  Three-one  God;  because  though 
each  person  of  the  Trinity  be  the  object  of  worship,  2  Cor. 
xiii.  14 ;  yet  when  any  of  these  adorable  persons  is  ad- 
dressed, we  are,  in  our  minds,  to  include  the  other  two ; 
in  as  much  as  the  very  same  divine  nature  and  essence  is 
in  them  all,  1  Chron.  xxix.  10. 

Q,.  5.  Why  are  we  directed  to  address  the  Three-one  God 
as  a  Father  1 

A.  To  teach  us,  that  the  object  of  true  and  acceptable 
worship  is  a  reconciled  God,  Ps.  cxxx.  4. 

Q.  6.  In  what  respect  is  God  called  a  Father,  with  refer- 
ence to  men  1 

A.  He  is  called  a  Father,  with  reference  to  them,  either 
in  respect  of  creation,  external  covenant-relation,  or  the 
grace  of  adoption. 

Q,.  7.  To  whom  is  he  a  Father  in  respect  of  creation? 

A.  In  this  respect  he  is  a  Father  to  all  mankind  in  gen- 
eral, Mai.  ii.  10. 

Q,.  8.  To  whom  is  he  a  Father  in  respect  of  external 
covenant  relation '} 

A.  To  all  the  members  of  the  visible  church,  or  such  as 
profess  the  true  religion,  and  their  children,  2  Cor.  vi.  18. 

Q,.  9.  To  whom  is  he  a  Father  in  respect  of  the  grace  of 
adoption? 

A.  To  believers  only,  or  such  as  are  "  the  children  of 
God  by  faith  in  Christ  Jesus,"  Gal.  iii.  26. 

Gt.  10.  May  not  every  one  who  hears  the  gospel  war- 
rantably  cry  to  God,  My  Father,  according  to  Jer.  iii.  4  ? 

A.  No  doubt  but  it  is  their  duty  to  do  so,  upon  the  call 
and  command  of  God  ;  but  none  will  actually  do  it  in  faith, 
but  they  into  whose  hearts  "  God  hath  sent  forth  the  Spirit 
of  his  Son,"  Gal.  iv.  6. 

Q,.  11.  What  are  we  taught,  when  we  are  directed  to 
invoke  God  in  prayer,  by  the  title  of  Father? 

A.  We  are  hereby  taught,  [to  draw  near  to  God — as 
children  to  a  Father.] 

Q,.  12.  In  what  manner  should  God's  children  draw  near 
to  him  as  their  Father  1 


226       OP  THE  PREFACE  OP  THE  LORD's  PRAYER. 

A.  [With  all  holy  reverence  and  confidence.] 

Q.  13.  Why  called  [holy  reverence?] 

A.  To  distinguish  it  from  that  dutiful  regard  and  re- 
spect which  children  owe  to  their  parents  by  the  dictates 
of  nature's  light. 

Q,.  14.  In  what  consists  the  nature  of  this  [holy  rever- 
ence ?] 

A.  It  consists  in  a  most  profound  inward  esteem  of  God, 
as  a  Father,  accompanied  with  "other  child-like  disposi- 
tions," *  becoming  that  relation,  Isa.  Ixiv.  9. 

Q.  15.  W^hat  are  these  other  child-like  dispositions,  which 
accompany  the  reverence  with  which  God's  children  ap- 
proach him] 

A.  Among  others,  there  are  patience  under  his  rebukes, 
Mic.  vii.  9 ;  obedience  to  his  commands,  Acts  ix.  6 ;  and  a 
fervent  zeal  for  his  honour  and  glory,  Mai.  i.  6. 

Q,.  16.  What  is  that  [confidence]  which  God's  children 
have  in  him  as  their  Father  ? 

A.  It  is  that  entire  trust  they  repose  in  him,  as  [able  and 
ready  to  help]  them. 

Q.  17.  Whence  are  they  persuaded  of  his  ability  and 
readiness  to  help  them  ] 

A.  From  his  all-sufficiency,  Luke  xi.  13,  and  boundless 
liberality,  Ps.  Ixxxiv.  11,  as  laid  out  in  the  promise  for 
their  benefit. 

a.  18.  What  help  does  he  afford  them? 

A.  Such  a  help  as  to  do  all ;  "  for  it  is  God  that  worketh 
in  us,  both  to  will  and  to  do  of  his  good  pleasure,"  Phil.  ii.  13. 

Q,.  19.  Why  are  we  directed  to  address  our  Father  [in 
heaven  ?] 

A.  To  teach  us  to  draw  near  to  him  with  "  heavenly  af- 
fections, Lam.  iii.  41,  and  due  apprehension  of  his  sove- 
reign power,  majesty,  and  gracious  condescension,  Isa. 
Ixiti.  15,  16."  t 

Q,.  20.  What  does  the  consideration  of  his  being  in  heaven 
more  particularly  teach  us  ? 

A.  It  teaches  us  from  whence  to  expect  our  blessings 
and  benefits,  and  likewise  the  manner  in  which  we  ought 
to  address  God  for  them. 

Q,.  21.  From  whence  are  we  to  expect  our  blessings  1 

A.  From  above,  James  i.  17,  because  they  are  in  heavenly 
places,  Eph.  i.  3. 

Q,.  22.  Why  are  our  blessings  said  to  be  in  heavenly 
places  7 

A.  Because  their  original  is  from  thence,  and  there  will 
the  full  enjoyment  of  them  at  last  be,  Ps.  xvi.  1 1. 

d.  23.  What  does  the  consideration  of  God's  being  in 
heaven  teach  us,  with  reference  to  the  manner  in  which 
we  ought  to  address  him  for  our  blessings  1 

*  Larger  Catechism,  Quest.  189.  t  Ibid. 


OF  THE   FIRST   PETITION.  227 

A.  It  teaches  us  to  be  modest,  humble,  and  cautious,  in 
our  conceptions  of,  and  applications  to  him ;  as  being  a 
God  of  such  inconceivable  greatness,  and  glorious  majesty, 
Eccl.  V.  2 :  "Be  not  rash  with  thy  mouth,  and  let  not  thine 
heart  be  hasty  to  utter  any  thing  before  God ;  for  God  is 
in  heaven,  and  thou  upon  earth,  therefore  let  thy  words 
be  few." 

Q,.  24.  To  whom  does  the  relative  pronoun  [our,]  in  the 
preface,  refer  ] 

A.  It  refers  both  to  ourselves  and  others. 

Q.  25.  What  is  the  import  of  it  as  it  refers  to  ourselves  1 

A.  When  we  are  directed  to  say  [our  Father,]  it  imports 
the  faith  and  confidence  we  are  warranted  to  express  in 
him,  as  standing  in  such  an  amiable  relation. 

Q,.  26.  Upon  what  grounds  are  we  warranted  to  express 
our  faith  and  confidence  in  him,  as  standing  in  the  amiable 
relation  of  our  Father  1 

A.  Upon  the  ground  of  his  being  the  God  and  Father 
of  our  Lord  Jesus  Christ,  Eph.  i.  3 ;  and  upon  the  ground 
of  our  new-covenant  Head  calling  him  "  my  Father,"  in  the 
name  of  all  his  spiritual  seed,  Ps.  Ixxxix.  26 :  He  shall  cry 
unto  me.  Thou  art  my  Father. 

Q,.  27.  What  do  these  words,  our  Father,  import,  as  they 
have  a  respect  to  others  1 

A.  They  import  [that  we  should  pray  with  and  for 
others.] 

Q,.  23.  What  is  it  to  pray  [with]  others  1 

A.  It  is  to  be  the  mouth  of  others  to  God,  or  to  join  with 
them  in  family  or  social  worship 

Q,.  29.  What  is  it  to  pray  [for]  others'? 

A.  It  is  to  express  our  concern  about  them,  or  our  sym- 
pathy with  them  before  God,  as  sincerely  and  ingenuously, 
as  we  would  do  with  reference  to  ourselves,  were  we  in 
the  same  circumstances,  Ps.  xxxv.  13. 

Q,,  30.  Who  are  these  [others]  for  whom  we  should  pray  1 

A.  We  should  pray  for  all  men,  1  Tim.  ii.  1 ;  yea,  for 
them  which  despitefully  use  us  and  persecute  us,  Matt.  v. 
44  ;  but  especially  for  all  saints,  Eph.  vi.  18. 

Q,.  31.  Why  have  all  the  saints  a  special  claim  to  our 
prayers  1 

A.  Because  they  are  the  special  favourites  of  heaven, 
John  XV.  9,  and  therefore  the  very  butt  of  the  keenest  re- 
sentment of  hell,  1  Pet.  v.  8. 


Quest.  101.   What  do  we  pray  for  in  the  first  pe*- 
tition  1 
Ans.  In  the  first  petition,  (which  is,  Hallowed  he  thy 


228  or  THE  FIRST   PETITION. 

name,)  we  pray,  That  God  would  enable  us,  and  others,  to 
glorify  him  in  all  that  whereby  he  maketh  himself  known  j 
and  that  he  would  dispose  all  things  to  his  own  glory. 

Q,.  1.  What  is  the  meaning  of  the  word  [petition  1] 

A.  It  signifies  asking  or  desiring  any  thing. 

Q,,  2.  How  many  petitions  are  there  in  the  Lord's  prayer  ? 

A.  There  are  six. 

Gl.  3.  In  what  order  are  these  six  petitions  ranged? 

A.  The  first  three  bear  a  more  immediate  respect  to 
God ;  and  the  last  three  to  ourselves. 

Q..  4,  What  are  we  taught  by  this  order  of  ranking  the 
petitions  ] 

A.  We  are  thus  taught,  first  to  pray  for  what  concerns 
the  glory  of  God,  as  being  the  highest  and  most  valuable 
end ;  and  then  for  what  respects  our  own  advantage,  as 
being  only  subordinate  to  it.  Matt.  vi.  33. 

Q,."5.  Which  is  the  first  of  these  petitions'? 

A.  It  is  in  these  words,  [Hallowed  be  thy  name.] 

Q.  6.  What  is  signified  by  the  [name]  of  God  in  this 
petition  ] 

A.  It  is  explained  in  the  answer  to  be  [all  that  whereby 
he  maketh  himself  known.] 

Gl.  7.  What  is  our  duty  with  reference  to  this  name 
of  God] 

A.  It  is  to  pray  that  it  may  be  [hallowed.] 

Q,.  8.  What  is  the  meaning  of  the  word  halloiced? 

A.  It  is  explained  in  the  answer  to  be  the  same  with 
glorified :  when  we  pray  Hallowed  be  thy  name,  we  pray, 
that  God  himself  may  be  glorified. 

Q,.  9.  By  wiiom  should  we  pray  that  God's  name  may  be 
hallowed  or  glorified  1 

A.  We  should  pray,  that  his  name  may  be  glorified  by 
himself;  and  likewise  that  he  [would  enable  us  and  others 
to  glorify  him.] 

Q,.  10.  What  do  we  mean,  when  w^e  pray  that  God's 
name  may  be  glorified  by  himself] 

A.  We  mean,  that  he  would  be  pleased  daily  to  demon- 
strate it  more  and  more  to  the  world,  to  be  what  it  really 
is,  most  holy  and  most  glorious,  so  as  to  excite  that  ado- 
ration and  esteem  which  is  due  to  him :  for,  says  he,  "  I 
will  be  sanctified  in  them  that  come  nigh  to  me,  and  be- 
fore all  the  people  will  I  be  glorified,"  Lev.  x.  3. 

Q,.  11.  Where  does  he  thus  demonstrate  the  glory  of  his 
own  name  ] 

A.  In  his  word  ;  and  by  his  works  both  of  creation  and 
providence,  particularly  by  the  glorious  device  of  redemp- 
tion. 


OF   THE    FIRST   PETITION.  229 

Q,.  12.  What  do  we  acknowledge,  when  we  pray  that 
God  would  enable  us  and  others  to  glorify  him  1 

A.  We  thus  acknowledge  "  the  utter  inability  and  indis- 
position that  is  in  ourselves  and  all  men,  to  honour  God 
aright,  2  Cor.  iii.  5."  * 

Q,.  13.  What  is  requisite  in  order  to  our  honouring  God 
aright  ] 

A.  In  order  to  this,  it  is  requisite  that  we  diligently  at- 
tend to  the  several  ways,  by  which  God  [maketh  himself 
known,]  such  as  his  attributes,  ordinances,  word,  and 
works ;  and  see  if  we  are  studying  to  glorify  him  in  all 
these. 

Q,.  14.  How  do  we  glorify  him  in  his  attributes  or  per- 
fections J 

A.  When  we  think  or  speak  of  them  with  becoming 
reverence,  and  endeavour  to  exercise  suitable  acts  of  faith 
upon  them ;  such  as,  admiring  his  wisdom,  depending  on 
his  power,  and  trusting  to  his  faithfulness,  that  he  will  do 
as  he  has  said. 

Q,.  15.  How  do  we  glorify  him  in  his  ordinances'? 

A.  When  we  attend  upon  them,  and  improve  them  for 
our  spiritual  nourishment  and  growth  in  grace,  Ps.  Ixxxiv. 
10. 

Q,.  16.  How  do  we  glorify  him  in  his  word  1 

A.  When  we  believe  it  as  the  record  of  God,  John  xx.  31. 

Q,.  17.  How  do  we  glorify  him  in  his  work  of  creation? 

A.  When  we  apprehend  and  admire  his  eternal  power 
and  Godhead,  as  shining  in  it,  Rom.  i.  20. 

Q,.  18.  How  do  we  glorify  him  in  his  works  of  provi- 
dence ? 

A.  When  we  have  a  grateful  sense  of  his  mercies,  Gen. 
xxxii.  10;  and  tremble  at  his  judgments,  Ps.  cxix.  120. 

Q.  19.  How  do  we  honour  him  in  his  glorious  device  of 
redemption  7 

A.  When  we  receive  and  rest  upon  Christ  alone  for  sal- 
vation, as  he  is  offered  to  us  in  the  gospel.  Acts  xv.  11. 

Q.  20.  What  do  we  mean,  when  we  pray  that  God  would 
enable  [others]  to  glorify  him,  as  well  as  ourselves  1 

A.  We  thus,  in  effect,  pray,  that  the  earth  may  be  full 
of  the  knowledge  of  the  Lord,  as  the  waters  cover  the  sea, 
Isa.  xi.  9 ;  that  so  from  the  uttermost  parts  of  the  earth 
may  be  heard  songs,  even  glory  to  the  righteous,  chap, 
xxiv.  16. 

Q,.  21.  What  are  those  things  we  should  pray  God  would 
prevent  and  remove,  that  his  name  may  be  glorified'? 

A.  We  should  pray,  "  that  he  would  prevent  and  remove 
atheism,  ignorance,  idolatry,  and  whatever  is  dishonour- 
able to  him."  t 

*  Larger  Catechism,  Quest.  190.  t  Ibid. 

Part  11—20 


230  OF   THE   SECOND   PETITION. 

Q.  22.  What  should  we  pray  God  would  do,  in  the 
course  of  his  providence,  for  glorifying  his  own  name? 

A.  [That  he  would  dispose  all  things  to  his  own  glory.] 

Q,.  23.  How  does  God  dispose  all  things  to  his  own  glory] 

A.  By  bringing  a  revenue  of  glory  to  himself,  even  out 
of  those  things  that  seem  most  opposite  to  it,  Isa.  xliii.  20. 

Q,.  24.  What  are  these  seemingly  opposite  things,  out  of 
which  God  brings  a  revenue  of  glory  to  himself  7 

A.  Among  others,  there  are  persecutions  and  the  falls 
of  believers. 

Q,.  25.  How  does  he  bring  a  revenue  of  glory  to  him- 
self out  of  persecutions'? 

A.  By  overruling  them  to  the  furtherance  of  the  gospel, 
Acts  xi.  19—21. 

Q,.  26.  How  does  he  bring  glory  to  himself  out  of  the 
falls  of  believers  ? 

A.  By  overruling  their  falls  and  miscarriages,  in  such  a 
manner,  as  that  they  are  thus  made  more  humble,  watch- 
ful, and  circumspect,  lor  the  future,  Ps.  li.  3. 


Quest.  102.  Wliat  do  ive  pray  for  in  tlie  second  peti- 
tion ? 

Ans.  In  the  second  petition,  (which  is,  Thy  kingdom 
come^)  we  pray,  That  Satan's  kingdom  may  be  destroyed  ; 
and  that  the  kingdom  of  grace  may  be  advanced,  our- 
selves and  others  brought  into  it,  and  kept  in  it ;  and  that 
the  kingdom  of  glory  may  be  hastened, 

Q,.  1.  How  many  fold  is  God's  [kingdom]  in  this  world  1 

A.  Twofold;  namely,  his  general,  essential,  or  provi- 
dential kingdom ;  and  his  special  kingdom. 

Q,.  2.  What  is  his  general  kingdom] 

A.  It  is  the  absolute  power  and  sovereignty  which  he 
exercises  over  all  things  in  heaven,  earth,  and  hell,  for  the 
purposes  of  his  own  glory,  Ps.  ciii.  19:  "His  kingdom 
ruleth  over  all." 

Q.  3.  What  is  his  special  kingdom? 

A.  It  is  the  government  and  care  which  he  exercises  in 
and  over  his  church  and  people,  as  a  society  distinct  from 
the  rest  of  the  world,  Ps.  lix.  13:  "God  ruleth  in  Jacob 
unto  the  ends  of  the  earth." 

Q.  4.  Into  whose  hands  is  the  management  of  God's 
special  kingdom  committed  ? 

A.  Into  the  hands  of  Christ  as  Mediator,  Ps.  ii.  6. 

Q,.  5.  How  is  this  kingdom,  as  committed  into  his  hands, 
usually  called  ? 


OP  THE   SECOND   PETITION.  231 

A.  His  mediatory,  or  donative  kingdom. 

Q,.  6.  Why  called  his  mediatory  kingdom  1 

A.  Because  he  holds  it  as  Mediator,  Luke  xxii.  29. 

Q,.  7.  Wh)?^  called  his  donative  kingdom  ] 

A.  Because  it  is  given  him  of  the  Father  as  a  reward  of 
his  meritorious  obedience  and  sufferings,  Matt,  xxviii.  18; 
and  to  distinguish  it  from  his  essential  kingdom. 

Gl.  8.  May  his  essential  kingdom  be  said  to  be  given 
him] 

A.  By  no  means ;  because  it  is  natural  to  him,  as  God 
equal  with  the  Father,  and  can  no  more  be  given  him  than 
his  divine  nature  and  personality  can. 

Q,.  9.  For  what  are  we  directed  to  pray  in  this  petition, 
with  reference  to  God's  kingdom  in  general  T 

A.  That  it  may  come :  [Thy  kingdom  come.] 

Q,.  10.  In  what  sense  may  we  pray  for  the  coming  of  his 
essential  kingdom  ? 

A.  Only  in  this  sense,  that  he  would  more  and  more 
demonstrate  his  supreme  power  and  sovereignty  over  all 
things,  and  that  the  same  may  be  more  and  more  acknow- 
ledged by  the  children  of  men,  Ps.  Ixxxiii.  18. 

Q,.  11.  Would  it  be  warrantable  for  us  to  pray,  that  he 
would  govern  the  world,  or  actually  exercise  his  supreme 
power] 

A.  It  would  be  no  more  warrantable  to  pray  for  this, 
than  to  pray  that  he  would  be  an  infinite  Sovereign,  which 
he  cannot  but  be ;  and  act  agreeably  to  his  nature,  which 
he  cannot  but  do. 

Q,.  12.  Whether  is  it  the  coming  of  God's  general  or  spe- 
cial kingdom  that  is  chiefly  intended  in  the  answer  ] 

A.  It  is  the  coming  of  his  special  kingdom  of  grace  here, 
and  of  glory  hereafter. 

Q,.  1 3.  Are  the  kingdoms  of  grace  and  glory  different 
kingdoms  ] 

A.  They  are  not  so  much  different  kingdoms,  as  differ- 
ent states  in  the  same  kingdom :  according  to  the  common 
maxim,  Grace  is  glory  begun,  and  glory  is  grace  consum- 
mated, or  in  perfection. 

Q,.  14.  How  may  the  kingdom  of  grace  in  this  world  be 
viewed  ] 

A.  Either  as  to  outward  dispensation,  or  inward  opera- 
tion, 

Q.  15.  What  is  it  as  to  outward  dispensation] 

A.  It  is  just  the  preaching  of  the  gospel,  Mark  i.  14 : 
"Jesus  came,  preaching  the  gospel  of  the  kingdom  of 
God." 

Q,.  16.  What  is  it  as  to  inward  operation  ] 

A.  It  is  the  work  of  saving  grace  in  the  soul,  Luke  xvii. 
21:  "  Behold,  the  kingdom  of  God  is  within  you." 

Q„  17.  Why  called  [the  kingdom  of  grace]] 


232  OF   THE   SECOND   PETITION. 

A.  Because  the  gathering  of  sinners  into  this  kingdom, 
for  their  salvation,  is  of  grace,  both  as  to  the  means  and 
end,  Eph.  ii.  8. 

Q,.  J  8.  What  do  we  pray  for  with  reference  to  the  king- 
dom of  grace,  when  we  say,  Thy  kingdom  come? 

A.  We  do  not  pray  that  it  may  be  erected  as  a  new 
thing  in  the  world,  but  that  it  may  be  [advanced]  in  it. 

Q.  19.  Why  should  we  not  pray,  that  Christ's  kingdom 
of  grace  may  be  erected  or  set  up  as  a  new  thing  in  the 
world  ] 

A.  Because  this  would  be,  in  effect,  to  deny  that  Christ 
had  ever  a  church  upon  this  earth ;  whereas,  it  is  most 
certain,  that  ever  since  the  first  promise,  he  has  always 
had  a  church  in  it,  and  will  have  it  to  the  end  of  time,  Isa. 
hx.  21. 

Q.  20.  But  is  it  not  our  duty  to  pray,  that  the  kingdom 
of  grace  may  be  set  up  in  those  parts  of  the  world  where 
it  is  not  at  present  1 

A.  To  be  sure  it  is ;  for  we  should  pray,  "  That  the  word 
of  the  Lord  may  have  free  course  and  be  glorified,"  2 
Thess.  iii.  1;  and  that  the  earth  may  "  be  full  of  the  know- 
ledge of  the  Lord,  as  the  waters  cover  the  sea,"  Isa.  xi.  9; 
which  is  the  same  with  praying.  That  the  kingdom  of 
grace  may  be  advanced. 

Q,.  21.  For  what  should  we  pray  as  pre-requisite  to  the 
advancing  of  the  kingdom  of  grace  1 

A.  In  order  to  this,  we  should  pray,  [That  Satan's  king- 
dom may  be  destroyed.] 

Q,.  22.  What  is  the  meaning  of  the  name  Satan? 

A.  It  is  a  Hebrew  word,  signifying  an  adversary ;  as, 
indeed,  the  devil  is  an  implacable  adversary,  burning  with 
hatred  and  enmity  both  against  God,  and  therefore  called 
his  enemy.  Matt.  xiii.  25,  and  against  man,  1  Pet.  v.  8 : 
Your  adversary  the  devil,  as  a  roaring  lion,  walketh  about, 
seeking  whom  he  may  devour. 

Q,.  23.  What  do  you  understand  by  [Satan's  kingdom  ?] 

A.  That  power  and  dominion  which  he  usurps  over 
mankind  sinners,  who  are  by  nature  lawful  captives,  Isa. 
xlix.  24,  25. 

Q,.  24.  If  sinners  of  mankind  are  by  nature  lawful  cap- 
tives, how  can  Satan's  dominion  over  them  be  said  to  be 
usurped  ] 

A.  Though  they  be  justly  delivered  into  his  hands,  as  a 
jailor,  yet  he  has  no  right  to  rule  over  them  as  a  prince. 

Q,.  25.  Do  they  not  voluntarily  subject  themselves  to  his 
dominion  .' 

A.  Yes  ;  and  this  is  both  their  sin  and  their  judgment, 
John  viii.  44. 

Q,.  26.  What  is  the  principal  seat  of  Satan's  kingdom  1 


OF  THE   SECOND  PETITION  233 

A.  The  heart  of  every  man  and  woman  by  nature,  Eph. 
ii.  2. 

Q.  27.  What  is  the  foundation  and  bulwark  of  this  king- 
dom? 

A.  Sin,  both  original  and  actual,  Eph.  ii.  3. 

Q,.  28.  For  what  should  we  pray,  with  reference  to  this 
kingdom  of  Satan  1 

A.  That  it  [may  be  destroyed.] 

Q,.  29.  Why  should  we  pray  for  the  destruction  of  this 
kingdom] 

A.  Because  the  work  of  grace  cannot  take  place,  nor 
succeed  in  the  soul,  except  upon  the  ruins  of  batan's  in- 
terest in  it,  Luke  xi.  21,  22. 

Q,.  30.  How  then  is  Satan's  kingdom  destroyed  in  the 
world  1 

A.  By  the  advancement  of  the  kingdom  of  grace  in  it. 

Q,.  31.  When  may  the  kingdom  of  grace  be  said  to  be 
[advanced  ]] 

A.  When  [ourselves  and  others  are  brought  into  it,  and 
kept  in  it.] 

Q,.  32.  How  are  we  and  others  [brought]  into  this  king- 
dom? 

A.  By  the  gracious  influences  of  the  Spirit  of  God, 
accompanying  the  dispensation  of  the  gospel  with  irresis- 
tible power,  Ps.  ex.  2,  3. 

Q,.  33.  How  are  we  and  others  [kept  in  it  1] 

A.  By  continued  emanations  of  grace  out  of  the  fulness 
of  Christ,  by  which  the  principle  of  grace  is  quickened, 
strengthened,  and  preserved,  Hos.  xiv.  5. 

Q,.  34.  For  what  should  we  pray,  as  the  means  of  bring- 
ing into  this  kingdom  1 

A.  We  should  pray,  "  that  the  gospel  may  be  propaga- 
ted throughout  the  world,  the  Jews  called,  the  fulness  of 
the  Gentiles  brought  in ;  that  the  ordinances  of  Christ  may 
be  purely  dispensed,  and  made  effectual  to  the  converting 
of  those  that  are  yet  in  their  sins."  * 

Q,.  35.  For  what  should  we  pray  as  means  of  being  kept 
in  it? 

A.  That  the  same  ordinances  may  be  effectual  to  the 
"confirming,  comforting,  and  building  up  of  those  that  are 
already  converted,"  f 

Q,.  36.  Can  any  subject  of  this  kingdom  ever  apostatize 
from  it  ? 

A.  No ;  they  are  "  kept  by  the  power  of  God,  through 
faith  unto  salvation,"  1  Pet.  i.  5. 

Q,.  37.  Why  then  should  we  pray  to  be  kept  in  it? 

A.  Because  perseverance,  being  a  promised  privilege, 
should,  on  that  account,  be  prayed  for,  Ps.  cxix.  28 ; 
*'  Strengthen  thou  me,  according  to  thy  word." 

*  Larger  Catechism,  Quest.  191.  t  Ibid. 

20* 


234  OF   THE    THIRD    PETITION. 

Q,.  38.  What  security  have  the  saints  that  they  shall  be 
kept  in  this  kingdom  ? 

A.  They  have  the  stability  of  the  promise,  Jer.  xxxii.  40; 
the  efficacy  of  Christ's  obedience  to  the  death  in  their 
stead,  Eph.  v.  25 — 27 ;  the  pre  valency  of  his  intercession, 
John  xvii.  24 ;  and  the  inhabitation  of  his  Spirit,  Rom,  viii. 
11,  for  their  security  in  this  matter. 

Q,.  39.   What  is  [the  kingdom  of  glory?] 

A.  It  is  that  state  of  inconceivable  happiness  and  bliss 
into  which  the  saints  shall  be  brought  after  death,  John 
xiv.  2,  3. 

Q,.  40.  In  what  will  the  [glory]  of  this  kingdom  consist  ? 

A.  In  a  perfect  conformity  to,  and  the  immediate  and 
uninterrupted  vision  and  fruition  of  God  through  all  eter- 
nity, 1  John  iii.  2. 

4.  41.  When  will  the  kingdom  of  glory  come  in  the  full 
manifestation  of  it? 

A.  At  the  second  coming  of  Christ  to  judgment,  Matt. 
XXV.  31,  34. 

Q.  42.  For  what  are  we  to  pray,  with  reference  to  this 
kingdom  ? 

A.  That  it  [may  be  hastened.] 

Q,.  43.  When  we  pray  that  it  may  be  [hastened,]  do  we 
mean,  that  the  set  time  for  the  second  coming  of  Christ  may 
be  anticipated,  or  come  sooner  than  the  moment  fixed  for 
it  in  infinite  wisdom  1 

A.  No ;  we  wish  it  no  sooner ;  but  only  express  our 
ardent  "  desire  to  depart,  and  to  be  with  Christ ;  which  is 
far  better"  than  to  be  here  always,  Phil.  i.  23. 

Q,.  44.  Why  do  the  saints  so  earnestly  desire  to  be  with 
Christ  in  glory  1 

A.  That  an  eternal  period  may  be  put  to  all  their  sin- 
ning, and  to  every  thing  that  has  a  tendency  to  detract 
from  the  glory  of  his  kingdom,  and  the  happiness  of  his 
subjects :  wherefore,  as  he  saith.  Surely,  I  come  quickly ; 
so  they  pray,  Amen,  even  so,  come,  Lord  Jesus,  Rev. 
xxii.  20. 


Quest.  103  What  do  ive  pray  for  in  the  third  peti- 
tion ? 

Ans.  In  the  third  petition,  (which  is,  thy  vnll  he  done 
on  earthy  as  it  is  in  heave?!,)  we  pray,  that  God,  by  his 
grace,  would  make  us  both  able  and  willing  to  know, 
obey,  and  submit  to  his  will  in  all  things,  as  the  angels 
do  in  heaven. 


OF   THE   THIRD   PETITION.  235 

Q.  I.  How  many  fold  is  the  [will]  of  God  1 

A.  Twofold ;  his  will  of  purpose,  or  disposing  will ;  and 
his  will  of  precept,  or  revealed  will. 

Q,.  2.  What  is  his  will  of  purpose,  or  disposing  will  ? 

A.  It  is  what  he  himself  purposes  to  be  done,  as  the  final 
determination  of  the  event  of  things,  Isa.  xlvi.  10:  "My 
counsel  shall  stand,  and  I  will  do  all  my  pleasure." 

Q,.  3.  How  is  this  will  commonly  designated  1 

A.  It  is  termed  his  will  of  providence,  because  he  infal- 
libly brings  it  about,  or  accomplishes  it,  in  the  course  of 
his  adorable  providence,  Ps.  cxxxv.  6. 

Q.  4.  What  is  God's  will  of  precept,  or  his  revealed  will  ? 

A.  It  is  the  rule  of  our  duty,  prescribing  what  he  would 
have  us  to  do,  or  not  to  do,  Matt.  xxvi.  39 :  "  O  my  Father, 
if  it  be  possible,  let  this  cup  pass  from  me  :  nevertheless, 
not  as  I  will,  but  as  thou  wilt." 

Q,.  5.  Whether  is  it  God's  will  of  purpose  or  precept  that 
is  meant  in  this  petition "? 

A.  Both  are  included,  but  chiefly  his  will  of  precept. 

Q,.  6.  When  we  say,  "  Thy  will  be  done,"  for  what  do 
we  pray  with  reference  to  God's  will  of  purpose  ? 

A.  We  pray,  [that  God,  by  his  grace,  would  make  us 
able  and  willing — to  submit]  to  it,  and  acquiesce  in  it,  so 
soon  as  it  is  discovered  or  made  known  to  us.  Acts  xxi. 
14:  "And  when  he  would  not  be  persuaded,  we  ceased, 
saying.  The  will  of  the  Lord  be  done." 

Q,.  7.  What  does  our  praying  for  submission  to  God's 
will  of  purpose  or  providence,  necessarily  imply  in  it  ] 

A.  It  implies  that  we  are  "  by  nature — prone  to  repine 
and  murmur  against  his  providence,"  *  especially  in  afflic- 
tive dispensations,  Num.  xiv.  2, 

Q,.  8.  When  do  we  submit  to  afflictive  dispensations  ] 

A.  When  we  justify  God  in  them,  Dan.  ix.  7;  and  ac- 
knowledge that  he  "  hath  punished  us  less  than  our  iniqui- 
ties deserve,"  Ezra  ix.  13. 

Q,.  9.  For  what  do  we  pray,  when  we  pray  that  God's 
will  of  precept  may  be  done  f 

A.  We  pray  that  God,  by  his  grace,  would  make  us  able 
and  wiHing  [to  know  and  obey]  the  same. 

Q,.  10.  Why  do  we  pray  that  God  would  [make  us  able 
and  willing]  to  know  and  obey  his  revealed  will  ] 

A.  Because,  "  by  nature,  we  and  all  men,  are  not  only 
utterly  unable  and  unwilling  to  know  and  do  the  will  of 
God;  but  prone  to  rebel  against  his  word, — and  wholly 
inclined  to  do  the  will  of  the  flesh,  and  of  the  devil."  f 

Gl.  11.  Why  do  we  pray  that  God  would  make  us  able 
and  willing  [by  his  grace  ?] 

A.  Because  it  is  wholly  of  his  free  love  and  sovereign 

*  Larger  Catechism,  Quest.  192.  t  Ibid. 


236  OF   THE   THIRD   PETITION. 

grace,  that  he  works  in  us  either  to  will  or  to  do,  Phil.  ii. 
13 :  "  It  is  God  which  worketh  in  you,  both  to  will  and  to 
do  of  his  good  pleasure." 

Q,.  12.  For  what  do  we  pray,  when  we  pray  that  God 
would  make  us  able  and  willing  to  [know]  his  revealed 
wiin 

A.  We  pray,  that,  by  his  Spirit,  he  would  take  away  our 
natural  blindness,  and  open  our  understanding,  that  we 
may  understand  the  scriptures,  Luke  xxiv.  45. 

Q..  13.  For  what  do  we  pray,  when  we  pray  that  God 
w^ould  make  us  able  and  willing  to  [obey]  his  will? 

A.  We  pray,  that  he  would  remove  the  weakness,  indis- 
posedness,  and  perverseness  of  our  hearts ;  and,  by  his 
grace,  incline  us  to  set  about,  and  keep  up  the  practice  of 
every  commanded  duty,  in  the  strength  of  that  grace 
which  is  secured  in  the  promise,  Ezek.  xxxvi.  27  :  "I  will 
cause  you  to  walk  in  my  statutes ;"  2  Cor.  xii.  9 :  "  And  he 
said  unto  me.  My  grace  is  sufficient  for  thee ;  for  my 
strength  is  made  perfect  in  weakness." 

Q,.  14.  Why  is  knowing  the  will  of  God  mentioned  be- 
fore the  obeying  of  it  1 

A.  Because  there  can  be  no  true  and  acceptable  obe- 
dience, but  what  flows  from  that  saving  knowledge  which 
is  inseparable  from  the  faith  of  God's  operation,  John  xiii. 
17 :  "  If  ye  know  these  things,  happy  are  ye  if  ye  do  them." 

Q,.  15.  Where  should  wedesire  that  the  will  of  God  may 
be  done  ? 

A.  We  should  desire  that  it  may  [be  done  on  earth,]  by 
all  persons,  and  in  all  places  on  it,  Ps.  cl.  6. 

Q,.  16.  In  what  things  should  we  pray  that  the  will  of 
God  may  be  done  on  earth  ] 

A.  We  should  pray  that  it  may  be  done  in  [all  things,] 
Ps.  cxix.  6. 

Q,.  17.  Why  in  all  things? 

A.  Because  we  may  be  quite  sure,  that  God's  will,  both 
of  precept  and  providence,  is  perfectly,  or  in  every  respect, 
equal,  and  just,  Ezek.  xviii.  25. 

Q,.  18.  Whom  should  we  resemble  in  our  obedience? 

A.  The  holy  angels :  we  should  study  to  do  the  will  of 
God  [as  the  angels  do  in  heaven.] 

Q.  19.  Can  we  know  and  obey  the  will  of  God  as 
perfectly  on  earth,  as  the  angels  do  in  heaven  ] 

A.  No :  but  we  should  cojiy  after  them,  as  to  the  manner 
of  their  obedience. 

Q.  20.  What  is  it  to  copy  after  them  as  to  the  manner 
of  their  obedience  1 

A.  It  is  to  essay  obedience  "  with  the  like  humility, 
cheerfulness,  faithfulness,  diligence,  zeal,  sincerity,  and  con- 
stancy, as  the  angels  do  in  heaven."  * 

*  Larger  Catechism  Q.  192. 


OP   THE   FOURTH   PETITION.  237 

Quest.  104.  What  do  ive  pray  for  in  the  fourth  pe- 
tition  1 

Ans.  In  the  fourth  petition,  (which  is,  Give  us  this  day 
our  daily  breads)  we  pray.  That  of  God's  free  gift,  we 
may  receive  a  competent  portion  of  the  good  things  of  this 
life,  and  enjoy  his  blessing  with  them. 

Q.  1  What  does  our  Catechism  mean  by  [bread]  in  this 
petition  ] 

A.  It  explains  it  to  be  [the  good  things  of  this  life.] 

Q,.  2.  What  do  you  understand  by  the  good  things  of 
this  hfe  ] 

A.  Not  only  meat  and  drink ;  but  clothes  to  cover  us, 
houses  to  shelter  us,  sleep  to  refresh  us,  and  the  like; 
which  are  called  things  needful  to  the  body,  James  ii.  16. 

Q,.  3.  May  not  spiritual  mercies,  or  food  to  our  souls,  be 
intended  by  the  bread  here  mentioned  ? 

A.  No :  the  petition  respects  temporal  mercies,  or  the 
good  things  of  the  present  life. 

Q.  4.  How  do  you  prove,  that  the  good  things  of  this 
life,  and  not  spiritual  mercies,  are  intended  in  this  petition  ] 

A.  From  the  completeness,  and  compendiousness  of  the 
Lord's  prayer ;  for,  it  cannot  be  supposed,  that,  in  a  prayer 
so  complete,  the  good  things  of  this  life  w^ould  be  quite 
omitted;  or,  that  in  a  prayer  so  compendious,  spiritual 
mercies  would,  without  necessity,  be  repeated  in  this  peti- 
tion, when  the  other  petitions  are  so  full  of  them. 

Q,.  5.  Why  are  these  good  things  called  by  the  general 
name  of  bread  1 

A,  Because,  though  bread  be  the  most  common,  yet  it  is 
the  most  useful  and  necessary  support  of  natural  life ;  and 
therefore  called  the  staff,  or  stay  of  bread,  Isa.  iii.  1. 

a.  6.  Why  called  [daily]  bread  1 

A.  Both  because  our  need  of  the  supports  of  nature  re- 
curs daily ;  and  likewise  to  teach  us  contentment  with  our 
present  allowance  in  providence,  Phil.  iv.  11. 

Q,.  7.  For  what  quantity  of  daily  bread,  or  of  the  good 
things  of  this  life,  may  we  law^fully  pray  ] 

A.  For  a  [competent  portion]  of  them. 

Q,.  8.  What  is  meant  by  a  competent  portion  ? 

A.  Such  a  measure  of  temporal  comforts,  as  our  neces- 
sities may  require,  or  will  tend  to  our  good,  Prov.  xxx.  8 : 
"Give  me  neither  poverty  nor  riches:  feed  me  with  food 
convenient  for  me." 

Q.  9.  What  is  imported  in  our  praying,  that  God  w^ould 
[give]  us  this  competent  portion? 

A.  It  imports  our  desire  to  receive  it  [of  God's  free  gift.] 


238  OF  THE  FOURTH   PETITION. 

Q,.  10.  What  do  we  acknowledge,  when  we  pray  to  re- 
ceive temporal  comforts  of  God's  free  gift  ] 

A.  We  thereby  acknowledge,  that  in  Adam,  and  by  our 
own  sin,  we  have  forfeited  our  rights  to  all  the  outward 
blessings  of  this  life,  and  deserve  to  be  wholly  deprived  of 
them  by  God."  * 

Q.  1 1.  How  does  it  appear  that  we  have,  by  sin,  forfeited 
our  right  to  outward  blessings  1 

A.  it  appears  from  this,  that  we  have  thereby  forfeited 
our  life  itself,  Gen.  ii.  17 ;  and,  therefore,  by  necessary  con- 
sequence, all  the  supports  of  it,  Jer.  v.  25. 

Q,.  12.  Why  do  we  say,  [Give  us  this  day?] 

A.  Because  if  God  shall  be  pleased  to  afford  us  the  neces- 
sary supplies  of  each  day,  when  it  comes,  we  ought  not  to 
be  anxiously  solicitous  about  to-morrow,  Matt.  vi.  34. 

Q.  13.  May  we  not  lawfully  pray  for  what  respects  the 
future  condition  of  ourselves,  or  families,  in  this  world  ] 

A.  Yes ;  if  God  shall  continue  us,  or  them,  in  life,  then, 
in  this  case,  we  may  lawfully  beg  of  him,  that  neither  we, 
nor  they,  may  ever  be  destitute  of  what  is  necessary  for 
our  glorifying  God,  in  the  respective  stations,  in  which  he 
has,  or  may  place  us  while  in  it.  Gen.  xxviii.  20 — 22. 

d.  14.  Does  God's  giving  us  our  daily  bread,  exclude 
the  use  of  means  for  the  obtaining  of  it  I 

A.  No :  for,  "  if  any  provide  not  for  his  own,  and  spe- 
cially for  those  of  his  own  house,  he  hath  denied  the  faith, 
and  is  worse  than  an  infidel,"  1  Tim.  v.  8. 

Q,.  15.  May  we  not  then  ascribe  our  daily  bread  to  our 
own  diligence  and  industry  1 

A.  No :  because  it  is  God  who  gives  us  ability  to  pursue 
our  respective  callings,  and  it  is  he  who  succeeds  our  law- 
ful endeavours  in  them,  Deut.  viii.  17,  18:  "Thou  shalt 
remember  the  Lord  thy  God ;  for  it  is  he  that  giveth  thee 
power  to  get  wealth." 

Q,.  16.  Why  do  we  say.  Give  us  [our]  daily  bread?  why 
do  we  call  it  ours  ? 

A.  Because  whatever  measure  or  proportion  of  outward 
blessings,  God  in  his  providence,  thinks  fit  we  should  re- 
ceive, is  properly  ours,  whether  it  be  more  or  less,  1  Tim. 
vi.  8 :  "  Having  food  and  raiment,  let  us  therewith  be  con- 
tent." 

Gl.  17.  Since  both  the  godly  and  the  wicked  have  their 
daily  provision  from  God,  what  difference  is  there  as  to 
the  manner  in  which  the  one  and  the  other  hold  their  out- 
ward comforts  I 

A.  There  is  a  wide  difference  as  to  the  manner  in  which 
the  godly  and  the  wicked  hold  their  outward  comforts, 
whether  we  consider  their  respective  right  and  title;  their 
present  enjoyment ;  or  their  future  expectation. 

*  Larger  Catechism  Q.  193. 


OP  THF  FIFTH   PETITION.  239 

Qi.  18.  What  is  the  difference  as  to  their  respective  right 
and  title  1 

A.  The  wicked  have  only  a  civil  and  common  right; 
but  the  godly  have,  besides  this,  a  spiritual  and  covenant 
right  also,  1  Tim.  iv.  8. 

a.  19.  What  is  the  difference  as  to  their  present  enjoy- 
ment] 

A.  The  godly  have  God's  blessing  on  what  they  pre- 
sently enjoy ;  but  the  wicked  his  curse.  In  this  respect, 
"a  little  that  a  righteous  man  hath,  is  better  than  the 
riches  of  many  wicked,"  Ps.  xxxvii.  16. 

Q,.  20.  What  is  the  difference  as  to  their  future  expecta- 
tion] 

A.  The  godly  have  the  good  things  of  this  world,  as 
pledges  of  the  far  better  things  of  another ;  but  the  wicked 
have  them  as  their  whole  pay ;  for  they  have  their  portion 
in  this  life,  Ps.  xvii.  14. 

Q,.  21.  For  what  should  we  pray  in  order  to  have  the 
comfortable  use  of  the  good  things  of  this  life,  which  God 
may  confer  upon  us  ] 

A.  That  we  may  [enjoy  his  blessing  with  them.] 

Q,,  22.  Why  is  the  blessing  of  God  necessary  to  all  our 
outward  comforts] 

A.  Because  without  this  none  of  them  could  reach  the 
end  for  which  they  are  used :  our  food  could  not  nourish 
us,  nor  our  clothes  warm  us,  nor  medicines,  however  skil- 
fully applied,  give  any  relief  from  our  ailments.  Job  xx. 
22,  23. 

Gl.  23.  Will  God's  blessing  make  the  meanest  fare  an- 
swer the  end  of  comfortable  nourishment  ] 

A.  Yes ;  as  is  evident  from  the  example  of  Daniel,  and 
the  other  three  children  of  the  captivity,  who  desired  to  be 
proved  ten  days,  with  no  better  cheer  than  pulse  and 
water :  '•  And  at  the  end  of  ten  days,  their  countenances 
appeared  fairer  and  fatter  in  flesh,  than  all  the  children 
which  did  eat  the  portion  of  the  king's  meat,"  Dan.  i. 
12,  15. 

a.  24.  Why  do  we  pray  in  the  plural  number,  Give  usl 

A.  To  express  a  concern  for  the  good  things  of  this  life 
to  the  rest  of  our  fellow-creatures,  as  well  as  to  ourselves, 
1  Kings  viii.  35 — 40. 


Quest.  105.  What  do  we  pray  for  in  tlie  fifth  pe- 
tition 1 

Ans.  In  the  fifth  petition,  (which  is,  And  forgive  us 
our   debts  J  as  we  forgive  our  debtors,)  we  pray,  That 


240  OF   THE   FIFTH   PETITION. 

God,  for  Christ's  sake,  would  freely  pardon  all  our  sins ; 
which  we  are  the  rather  encouraged  to  ask,  because,  by 
his  grace,  we  are  enabled,  from  the  heart,  to  forgive 
others. 

Q.  1.  Why  is  this  petition  connected  with  the  former,  by 
the  copulative  conjunction  [and  ?] 

A.  To  teach  us,  that  we  can  have  no  outward  comfort 
with  God's  blessing,  unless  our  sins  are  pardoned,  and  our 
persons  accepted  in  Christ,  1  Cor.  iii.  22,  23. 

Q,.  2.  What  are  we  to  understand  by  [debts]  in  this  pe- 
tition ? 

A.  By  debts  we  are  to  understand  our  sins,  whether 
original  or  actual,  of  omission  or  commission,  Luke  xi.  4. 

Q,.  3.  Why  are  these  called  debts  1 

A.  Because  of  the  debt  of  punishment  we  owe  to  the 
justice  of  God,  on  account  of  them,  Rom.  vi.  23 :  "  The 
wages  of  sin  is  death." 

(i.  4.  Can  we  pay  any  part  of  this  debt  to  the  justice  of 
Godl 

A.  No ;  "  neither  we,  nor  any  other  creature,  can  make 
the  least  satisfaction  for  it,  Ps.  cxxx.  3 ;"  *  or  pay  the  least 
farthing  of  it.  Matt,  xviii.  25. 

Q,.  5.  What  other  debt  are  we  naturally  owing,  besides 
the  debt  of  punishment  as  transgressors  3 

A.  We  likewise  owe  a  debt  of  obedience  to  the  law  as  a 
covenant ;  in  which  we  are  also  utterly  insolvent ;  "  being 
unto  every  good  work  reprobate,"  Tit.  i.  16. 

Q,.  6.  What  are  we  to  pray  for  with  reference  to  our 
sins  or  debts  ] 

A.  [That  God,  for  Christ's  sake,  would  freely  pardon 
them  all.] 

Q,.  7.  Whose  prerogative  is  it  to  pardon? 

A.  It  is  God's  only,  Micah  vii.  18. 

Q,.  8.  From  what  spring  or  fountain  in  God  does  pardon 
flow] 

A.  From  his  own  gracious  nature,  Ps.  Ixxxvi.  5,  and 
sovereign  will,  Ex.  xxxiii.  19. 

a.  9. "What  is  it  for  God  to  [pardon?] 

A.  It  is  to  "  acquit  us  both  from  the  guilt  and  punish- 
ment of  sin,  Rom.  iii.  20."  f 

Q,.  10,  For  whose  sake  does  he  pardon? 

A.  Only  [for  Christ's  sake.] 

Q.  11.  What  is  it  for  God  to  pardon  for  Christ's  sake? 

A.  It  is  to  vent  his  pardoning  grace  "  through  the  obe- 
dience and  satisfaction  of  Christ,  apprehended  and  applied 
by  faith,  Rom.  iii.  25."  | 

*LargerCatechism,  Quest.  191.  tibid.  tibid. 


OF  THE   FIFTH  PETITION.  241 

Q,.  12.  Could  God  pardon  sin,  without  any  respect  to  the 
obedience  and  satisfaction  of  Christ  1 

A.  No;  because  justice  behoved  to  be  satisfied;  for, 
"  without  shedding  of  blood  is  no  remission,"  Heb.  ix.  22. 

Q..  13.  What  is  the  extent  of  pardoning  grace] 

A.  It  extends  to  [all  our  sins,]  Ps.  ciii.  3. 

Q,.  14.  In  what  manner  should  we  expect  that  God  will 
pardon  all  our  sins  1 

A.  We  should  expect  that  he  will  do  it  [freely,]  for  his 
own  name's  sake,  Ps.  xxv.  11. 

Q,.  15.  How  can  God  be  said  to  pardon  our  sins  freel}'-, 
when  he  does  it  on  account  of  the  surety  righteousness 
imputed  to  us  ] 

A.  God's  accepting  of  Christ  as  our  Surety,  and  his  ful- 
filling all  righteousness  in  our  room,  were  both  of  them 
acts  of  rich,  free,  and  sovereign  grace,  Ps.  Ixxxix..  19.  Luke 
xii.  50.  Though  the  pardon  of  our  sins  be  of  debt  to  Christy 
yet  it  is  free  to  us,  Eph.  i.  7. 

Q,.  16.  When  a  believer  prays  for  the  forgiveness  of  his 
daily  sins,  does  he  pray  for  a  new  and  formal  pardon  of 
them? 

A.  Whatever  may  be  the  believer's  practice  as  to  this 
matter,  at  some  times,  through  the  prevalence  of  darkness 
and  unbelief;  yet  it  is  certain,  that  the  pardon  of  sin,  in 
justification,  is  one  perfect  act,  completed  at  once,  and 
never  needs  to  be  repeated,  Micah  vii.  19:  "Thou  wilt 
cast  all  their  sins  into  the  depths  of  the  sea." 

Q,.  17.  If  daily  sins  are  already  forgiven  in  justification, 
in  so  far  as  the  not  imputing  of  them  is  secured  in  it ;  why 
is  the  believer  here  directed  to  pray  for  the  pardon  of 
them? 

A.  As  the  evidences  of  pardon  may  be  frequently  eclipsed, 
and  fatherly  displeasure  incurred,  by  our  daily  faihngs;  it 
is  therefore  our  duty  to  pray,  that  God's  fatherly  displea- 
sure may  be  removed,  and  the  joy  of  his  salvation  restored, 
by  his  "  giving  us  daily  more  and  more  assurance  of  for- 
giveness, Ps.  li.  8—10,  12."* 

Q,.  18.  Upon  what  ground  may  we  be  encouraged  to  ask 
and  expect  from  God,  the  intimation  of  the  pardon  of  our 
daily  sins  and  failings  1 

A.  Because,  by  his  grace,  we  are  enabled,  from  the 
heart,  to  forgive  others. 

Q..  19.  What  is  it  we  are  to  forgive  others  1 

A.  Personal  injuries ;  or  injuries  as  committed  against 
ourselves,  Matt,  xviii.  15. 

Q,.  20.  Hav^e  personal  injuries  an  offence  done  to  God  in 
them  ] 

A.  They  certainly  have ;  and  it  is  our  duty  to  pray  that 
God  would  forgive  it,  Ps.  xxxv.  13. 

*  Larger  Catechism,  Quest.  194. 
Part  II.--21 


242  OP  THE   FIFTH   PETITION. 

Q.  21.  In  what  manner  should  we  forgive  personal  in- 
juries J 

A.  We  should  do  it  [from  the  heart.] 

Q..  22.  What  is  it  to  forgive  our  fellow-creatures  from 
the  lieart  1 

A.  It  is  not  only  to  lay  aside  all  resentment  against 
them ;  but  to  wish  and  do  them  all  offices  of  kindness  that 
lie  in  our  power,  as  if  they  had  never  done  us  any  injury, 
Matt.  V.  44. 

Q.  23.  Have  we  naturally  such  a  disposition  in  us  ? 

A.  No ;  God  enables  us  to  do  it  [by  his  grace.] 

Q,.  24.  To  what  are  we  naturally  inclined,  with  refer- 
ence to  personal  injuries  1 

A.  We  are  naturally  inclined  to  harbour  hatred  and 
malice  in  our  hearts  on  account  of  them,  and  to  revenge 
them  if  we  can ;  as  was  the  case  with  Esau  against  his 
brother  Jacob,  Gen.  xxvii.  41. 

Q,.  25.  W^iat  should  excite  us  to  the  duty  of  forgiving 
personal  injuries  ? 

A.  The  examples  of  this  disposition  recorded  in  scrip- 
ture for  our  imitation ;  such  as,  the  example  of  Joseph, 
Gen.  1.  17,  21;  of  Stephen,  Acts  vii.  60;  and  of  our  Lord 
himself,  Luke  xxiii.  34. 

Q,.  26.  Can  it  ever  be  dishonourable  to  forgive  a  per- 
sonal injury  1 

A.  No ;  it  is  a  man's  glory  to  pass  over  a  transgression, 
Pro  v.  xix.  11. 

Q,.  27.  Can  forgiving  the  person  infer  an  approbation  of 
his  crime  1 

A.  No ;  we  may  forgive  the  person,  and  yet  charge  his 
sin  close  home  upon  his  conscience,  as  Joseph  did  to  his 
brethren,  Gen.  xlv.  4,  and  1.  20. 

Q..  28.  W^hat  if  forgiveness  imbolden  the  offender  in  the 
like  injuries  for  the  future  ? 

A.  The  fear  of  this  should  not  be  an  excuse  for  omitting 
the  present  duty  of  forgiving ;  because  we  should  leave 
events  to  the  Lord. 

Q,.  29.  W^hen  we  say.  Forgive  us  our  debts,  as  we  for- 
give our  debtors ;  do  we  mean  to  state  a  comparison  be- 
tween our  forgiving  others,  and  God's  forgiving  us? 

A.  No:  there  is  an  infinite  disproportion  between  the 
one  and  the  other ;  the  injuries  our  fellow-creatures  do  us 
are  but  few  and  small,  in  comparison  of  the  innumerable 
and  aggravated  crimes  we  are  guilty  of  against  God,  Matt, 
xviii.  verses  24th  and  28th  compared. 

Q.  30.  Can  we  consistently  with  the  scope  of  this  peti- 
tion, make  our  forgiveness  of  others,  the  ground  and  reason 
of  God's  forgiving  usi 

A.  No ;  for  thiswould  be  to  put  our  forgiveness  of  others 


OP   THE   SIXTH   PETITION.  243 

in  the  room  of  Christ's  righteousness,  on  the  account  of 
which  alone  it  is  that  God  forgives  us. 

a.  31.  What  then,  is  the  true  meaning  of  these  words 
[as  we  forgive  our  debtors  ?] 

A.  The  meaning  is,  that  we  take  encouragement  to  hope, 
that  God  will  forgive  us  the  sins  of  our  daily  walk,  from 
this  evidence,  or  "testimony  in  ourselves,  that  we,  from 
the  heart,  forgive  others  their  offences.  Matt.  vi.  14,  15. 
If  ye  forffive  men  their  trespasses,  your  heavenly  Father 
will  also^forgive  you ;  but  if  ye  forgive  not  men  their  tres- 
passes, neither  will  your  heavenly  Father  forgive  your 
trespasses."  * 

a.  32.  What  may  we  learn  from  the  verses  just  now 
quoted,  for  illustrating  the  meaning  of  this  petition] 

A.  We  may  learn  this  from  them,  as  the  meaning  of  it, 
that  our  forgiving  others,  may  be  an  evidence  of  God's 
forgiving  us :  and  that  our  being  of  an  implacable  and  un- 
relenting disposition  towards  "our  fellow-creatures,  who 
have  injured  us,  is  a  sad  sign,  that  our  own  sins  are  not 
forgiven  us  of  God,  Matt,  xviii.  35. 


Quest.  106.  What  do  ive  pray  for  in  the  sixth  iMi- 
tion  ? 

Ans.  In  the  sixth  petition,  (which  is,  And  lead  us  not 
into  temptatmiy  hut  deliver  us  from  evil,)  we  pray, 
That  God  would  either  keep  us  from  being  tempted  to 
sin,  or  support  and  deliver  us  when  we  are  tempted. 

a.  1.  What  does  this  petition  necessarily  suppose? 

A.  It  supposes,  "  that  the  most  wise,  righteous,  and  gra- 
cious God,  for  divers  holy  and  just  ends,  may  so  order 
things,  that  we  may  be  assaulted,  foiled,  and,  for  a  time, 
led  captive  by  temptations,  2  Chron.  xxxiii.  31."  f 

Q.  2.  How  many  ways  may  God  be  said  to  [lead]  a  per- 
son [into  temptation,]  and  yet  not  be  the  author  of  sm  \ 

A.  Two  ways,  objectively  and  permissively. 

a.  3.  How  may  he  be  said  to  lead  into  temptation  objec- 

tively  ] 

A.  When  his  providential  dispensations,  which,  in  them- 
selves, are  holy,  just,  and  good,  do  offer,  or  lay  before  us 
occasions  for  sin. 

Gl.  4.  May  these  occasions  be  called  incitements  or  mo- 
tives to  sin]  ^    . 

A.  No  ;  only  our  corrupt  hearts  abuse  or  pervert  them 

*  Larger  Catechism,  Quest.  194.  +  Ibid.  Q.  195. 


244  OF  THE   SIXTH   PETITION. 

to  this  end;  thus,  David  was  envious  when  he  saw  the 
prosperity  of  the  wicked,  Ps.  Ixxiii.  3. 

Q,.  5.  When  may  God  be  said  to  lead  his  people  into 
temptation  permissively  7 

A.  When  he  suffers  them  to  be  assaulted  by  the  tempter, 
and,  at  the  same  time,  withholds  those  aids  of  grace,  which 
would  prevent  their  compliance  with  the  temptation,  as  in 
the  case  of  David's  numbering  the  people,  2  Sam.  xxiv.  1, 
compared  with  1  Chron.  xxi.  i. 

Q,.  6.  What  is  the  [evil]  from  which  we  pray  to  be  deliv- 
ered, and  the  temptations  we  pray  against  in  this  petition  1 

A.  The  evil  of  [sin,]  and  temptations  to  sin. 

Q,.  7.  What  is  it  to  be  [tempted  to  sin  ?] 

A.  It  is  to  be  strongly  solicited,  instigated,  and  enticed 
to  it,  Prov.  vii.  16—24. 

Q,.  8.  Can  God  be  the  author  or  efficient  of  such  instiga- 
tions and  allurements  ] 

A.  By  no  means ;  "  For  God  cannot  be  tempted  with 
evil,  neither  tempteth  he  any  man,"  James  i.  13. 

Q,.  9.  Why  then  does  he  permit  them  to  take  place  1 

A.  That  he  may  direct  and  over-rule  them  to  the  pur- 
poses of  his  own  glory;  as  in  the  instance  of  Peter,  Luke 
xxii.  31,  32 :  "  The  Lord  said,  Simon,  Simon,  behold,  Satan 
hath  desired  to  have  you,  that  he  may  sift  you  as  wheat; 
but  I  have  prayed  for  thee  that  thy  faith  fail  not." 

Q.  10.  From  whence  do  all  temptations  to  sin  spring,  or 
take  their  rise  ] 

A.  All  of  them  flow  from  "Satan,  1  Chron.  xxi.  1;  the 
world,  Luke  xxi.  34 ;  and  the  flesh,  which  are  ready  pow- 
erfully to  draw  us  aside  and  insnare  us,  James  i.  14."* 

Q,.  1 1.  Are  we  liable  to  be  drawn  aside  and  insnared  by 
enemies,  after  we  are  in  a  state  of  grace  ? 

A.  Yes :  "  even  after  the  pardon  of  our  sins,  by  reason 
of  our  corruption.  Gal.  v.  17,  weakness,  and  want  of 
watchfulness.  Matt.  xxvi.  41,  we  are  both  subject  to  be 
tempted,  and  forward  to  expose  ourselves  unto  tempta- 
tions, ver.  69—72."  f 

Q,.  12.  Are  we  able  to  resist  temptations  when  assaulted 
with  them  ] 

A.  No;  we  are,  "of  ourselves,  unable  and  unwilhng  to 
resist  them,  to  recover  out  of  them,  and  to  improve  them, 
Rom.  vii.  23,  24."  \ 

Q,.  13.  How  is  Satan  denominated  in  scripture,  with 
reference  to  temptations  ? 

A.  He  is  called,  by  way  of  eminence,  the  tempter,  Matt. 
iv.  3. 

Q,.  14.  Why  is  he  so  called? 

A.  Because  of  his  strong  and  violent  instigation  and 
solicitation  to  sin,  Acts  v.  3. 

*  Larger  Catechism,  Quest.  195.  t  Ibid.  t  Ibid. 


OF   THE   SIXTH   PETITION.  245 

Q,.  1 5.  When  did  he  begin  this  trade  of  tempting  1 

A.  He  began  it  in  Paradise,  Gen.  iii.  1,  4,  5;  and  has 
been  making  his  assaults  upon  all  ranks  of  mankind  ever 
since,  1  Pet.  v.  8. 

Q.  16.  Can  Satan  force  and  compel  the  will  to  yield  to 
his  temptations  ] 

A.  No ;  otherwise  all  his  temptations  would  be  irresis- 
tible. 

Q,.  17.  How  do  you  know  that  they  are  not  irresistible"? 

A.  Because  the  saints  are  exhorted  to  resist  them,  James 
iv.  7;  and  have  actually  been  enabled,  by  grace,  to  do  it,  2 
Cor.  xii.  8,  9. 

Q,.  18.  How  many  are  the  ways  by  which  Satan  man- 
ages his  temptations  ] 

A.  Two  ways  chiefly,  either  in  a  way  of  subtlety,  using 
wiles  and  devices ;  hence  called  that  old  serpent  which 
deceiveth  the  whole  world.  Rev.  xx.  2,  compared  with 
chap.  xii.  9  ;  or  in  a  way  o^  furious  assault,  throwing  his 
fiery  darts,  Eph.  vi.  16.  In  both  which  respects  he  is 
called,  in  the  Greek  tongue,  Apollyon ;  that  is,  a  destroyer, 
Rev.  ix.  11. 

Q.  19.  Why  called  a  destroyer  1 

A.  Because  he  aims  at  nothing  less  than  the  eternal  ruin 
and  destruction  of  all  mankind,  1  Pet.  v.  8  :  "  Your  adver- 
sary the  devil,  as  a  roaring  lion,  walketh  about  seeking 
whom  he  may  devour." 

Q,.  20.  What  are  some  of  those  chief  wiles  and  strata- 
gems in  which  he  displays  his  subtlety? 

A.  He  makes  choice  of  the  most  advantageous  seasons 
for  tempting ;  he  employs  the  fittest  instruments  for  carry- 
ing on  his  designs ;  and  sometimes  gilds  over  the  foulest 
sins  with  the  fairest  names. 

Q,.  21.  What  are  these  advantageous  seasons  for  tempt- 
ing, of  which  Satan  makes  choice  ] 

A.  When  a  person  is  under  sore  affliction  and  distress. 
Job  ii.  9  ;  when  the  object  is  present  that  will  enforce  the 
temptation,  2  Sam.  xi.  2,  4 ;  and  after  some  remarkable 
manifestation  of  divine  love,  2  Cor.  xii.  2,  7. 

Qi.  22.  Who  are  the  instruments  he  employs  for  carry- 
ing on  his  temptations  ] 

A.  Men  of  the  greatest  power  and  policy,  1  Kings  xii.  26 
— 30 ;  and  sometimes  men  of  reputed  piety  and  godliness  : 
thus  he  employed  the  old  prophet  to  seduce  the  man  of 
God  with  a  he,  1  Kings  xiii.  18. 

Q,.  23.  What  are  these  fair  names,  under  which  Satan 
wants  to  make  the  vilest  sins  pass  among  men  1 

A.  He  allures  to  covetousness,  under  the  name  of  fru- 
gality, Eccl.  iv.  8 ;  to  profuseness,  under  the  specious  title 
of  generosity,  chap.  v.  13,14;  he  tempts  to  drunkenness, 
under  the  disguise  of  good  fellowship,  Prov.  xxiii.  29,  30 ; 

21* 


246  OP  THE   SIXTH    PETITION. 

and  to  neutrality  and  indifference  in  religion,  under  the 
colour  of  a  prudent  and  peaceable  spirit,'  Acts  xviii. 
14,  15,  17. 

Q,.  24.  What  are  those  temptations,  which  Satan  endea- 
vours to  throw  in  upon  the  soul,  in  the  way  of  furious 
assaults  ? 

A.  They  are  his  temptations  to  blasphemous  and  atheis- 
tical thoughts. 

Q,.  25.  What  is  his  plot  by  injecting  these  horrid  sugges- 
tions ? 

A.  Either  to  beget  unbecoming  thoughts  of  God,  or  to 
disturb,  vex,  and  distract  the  Christian  ? 

Q,.  26.  Does  he  ever  gain  his  design,  in  begetting  un- 
becoming thoughts  of  God,  in  the  minds  of  any  of  God's 
children  1 

A.  Yes ;  as  would  appear  by  their  speaking  sometimes 
very  unadvisedly  with  their  lips,  Ps.  Ixxvii.  8,  9 :  Is  his 
mercy  clean  gone  for  ever  ?  doth  his  promise  fail  for  ever- 
more ?  hath  God  forgotten  to  be  gracious  7 

Q,.  'Z7.  Are  the  saints  suffered  to  continue  long  in  such 
sentiments  ] 

A.  No ;  for  as  such  words  are  far  from  their  stated 
judgment,  and  only  flow  from  their  lips  in  the  hour  of 
temptation ;  so  the  Lord,  by  his  grace,  will  soon  make 
them  change  their  speech,  as  in  the  words  immediately  fol- 
lowing :  "  And  I  said,  this  is  mine  infirmity ;  but  I  will  re- 
member the  years  of  the  right  hand  of  the  Most  High,"  Ps. 
Ixxvii.  10. 

Q,.  28.  Do  blasphemous  and  atheistical  thoughts  ever 
take  their  rise  in  our  own  hearts  ? 

A.  Frequently  they  do  ;  as  our  Lord  testifies.  Matt.  xv. 
19:  "Out  of  the  heart  proceed — blasphemies." 

Q..  29.  When  may  we  charge  ourselves  with  such 
thoughts,  as  arising  in  our  hearts  .' 

A.  When  we  make  no  resistance,  but  give  way  to  them ; 
contrary  to  the  command  of  God:  "Resist  the  devil,  and 
he  will  flee  from  you,"  James  iv.  7. 

Q.  30.  Can  the  saints  of  God  distinguish  between  blas- 
phemous and  atheistical  thoughts,  suggested  by  Satan, 
and  those  that  arise  in  their  own  hearts  ? 

A.  Yes,  they  can,  in  some  measure;  otherwise  they 
would  frequently  be  deprived  of  the  comfortable  use  of 
those  consolations  that  are  allowed  them  in  the  word. 

Q.  31.  How  may  they  know  the  one  from  the  other? 

A.  If  they  are  violent  and  sudden,  coming  in  like  a  flash 
of  lightning  upon  the  mind,  Matt.  xvi.  22,  23  ;  if  their  souls 
tremble  at  such  thoughts,  and  oppose  them  with  the  utmost 
abhorrence,  Ps.  Ixxiii.  15:  and  if  nothing  is  more  grievous 
than  to  be  assaulted  with  them,  ver.  21,22;  then  they  may 


OF  THE   SIXTH   PETITION.  247 

conclude,  that  they  are  rather  to  be  charged  on  Satan  than 
themselves. 

Q,.  32.  What  are  the  extremes,  to  which  Satan  labours 
to  drive  sinners  by  his  temptations  1 

A.  Either  to  presumption  or  despair. 

Q,.  33.  What  is  presumption  ? 

A.  It  is  a  confident  hope  of  the  favour  of  God,  and  of 
obtaining  eternal  life,  without  any  sufficient  foundation  to 
support  it,  like  the  foolish  virgins.  Matt.  xxv.  11,  12. 

Q..  34.  What  is  Satan's  conduct  with  reference  to  pre- 
sumption ] 

A.  He  does  all  he  can  to  foster  and  cherish  it,  and  is  sure 
to  give  it  no  disturbance,  Luke  xi.  21 :  "  When  a  strong 
man  armed  keepeth  his  palace,  his  goods  are  in  peace." 

Q,.  35.  What  is  despair  ? 

A.  It  is  the  melancholy  apprehension  of  a  person's  case 
as  being  quite  hopeless,  and  of  there  being  no  help  for  him 
in  God,  Jer.  ii.  25. 

Q,.  36.  By  what  artifices  does  Satan  labour  to  drive  per- 
sons to  this  deplorable  extreme  ] 

A.  By  suggesting  that  their  sins  are  too  many,  and  too 
heinously  aggravated  to  be  pardoned ;  that  the  time  of 
forgiveness  is  past ;  or  that  they  have  been  guilty  of  the 
sin  against  the  Holy  Ghost. 

Q,.  37.  Is  it  possible  that  our  sins  can  be  more  numerous 
and  more  heinously  aggravated,  than  that  they  can  be 
pardoned  ? 

A.  No :  because  no  bounds  or  hmits  can  be  set  to  the 
infinite  mercy  of  God,  as  vented  through  the  meritorious 
obedience  and  satisfaction  of  Jesus ;  "  for,  he  will  abun- 
dantly pardon,"  (margin,  "  he  will  multiply  to  pardon,"  Isa. 
Iv.  7 ;)  and  he  declares,  that  though  our  "  sins  be  as  scarlet, 
or  red  like  crimson,  they  shall  be  white  as  snow,  and  as 
wool,"  Isa.  i.  18. 

Q,.  38.  Can  any  be  certain  in  this  life,  that  the  time  of 
forgiveness  is  past  as  to  them,  or  that  their  day  of  grace 
is  over  1 

A.  No ;  because  while  the  gospel  continues  to  be  pub- 
lished to  them,  it  is  their  unquestionable  duty  to  believe 
the  report  made  in  it,  concerning  salvation  for  them  in 
Christ,  without  diving  into  the  secret  counsels  of  God,  I 
John  V.  1 1 :  "  This  is  the  record,  that  God  hath  given  to  us 
eternal  life ;  and  this  life  is  in  his  Son." 

Q,.  39.  How  may  a  person  know  if  he  is  not  guilty  of 
the  sin  against  the  Holy  Ghost  1 

A.  If  he  is  deeply  concerned  and  perplexed  about  this 
matter,  and  has  an  habitual  desire  after  salvation  by  grace, 
he  ma}'-  be  verily  assured  he  is  not  guilty  of  this:  for 
"  they  that  be  whole  need  not  a  physician,  but  they  that  are 
sick,"  Matt.  ix.  12. 


248 


OF   THE   SIXTH   PETITION. 


Q,.  40.  What  is  the  second  spring  of  our  temptations 
above  mentioned  ] 

A.  The  world,  Mark  iv.  19. 

Q.  41.  What  are  the  things  of  the  world  which  give  rise 
to  temptations  ? 

A.  Both  the  good  things  and  the  bad  things  of  it. 

Q,.  42.  What  are  the  good  things  of  the"  world,  which 
may  prove  a  snare  and  occasion  to  sin  ? 

A.  The  profits,  pleasures,  and  preferments  of  the  world, 
when  trusted  to,  and  rested  in.  Matt.  xiii.  22. 

Q,.  43.  For  what  should  we  pray,  in  order  to  be  dehver- 
ed  from  such  temptations  ? 

A.  That  God  would  incline  our  hearts  unto  his  "  testi- 
monies and  not  to  covetousness,"  Ps.  cxix.  36,  and  that  he 
would  set  our  "  affections  on  things  above,  not  on  things 
on  the  earth,"  Col.  iii.  2. 

Q,.  44.  What  are  the  evil  things  of  this  world,  which 
may  prove  temptations  ] 

A.  The  outward  troubles  and  afflictions  we  meet  with 
in  it,  John  xvi.  33 :  "  In  the  world  ye  shall  have  tribulation." 

Q,.  45.  Is  God  the  author  of  all  outward  afflictions] 

A.  Yes ;  Amos  iii.  6 :  "  Shall  there  be  evil  in  a  city  and 
the  Lord  hath  not  done  it?"  Though  men  may  indeed 
have  an  instrumental  and  sinful  hand  in  their  own  troubles 
and  distresses;  Jer.  ii.  17:  "Hast  thou  not  procured  this 
unto  thyself,  in  that  thou  hast  forsaken  the  Lord  thy  God  1" 

Q,.  46.  When  do  afflictions  prove  temptations? 

A.  When  we  either  "  despise  the  chastening  of  the  Lord," 
or  "faint  when  we  are  rebuked  of  him,"  Heb.  xii,  5. 

Q,.  47.  For  what  should  we  pray  when  visited  with  af- 
flictions? 

A.  That  when  the  Lord  is  pleased  to  chasten  us,  it  may 
be  for  our  profit,  that  we  may  be  partakers  of  his  holiness, 
Heb.  xii.  10. 

Q..  48.  What  is  the  third  spring  or  fountain  of  our  temp- 
tations ? 

A.  The  flesh,  Gal.  v.  17. 

Q.  49.  What  is  meant  by  the  flesh  ? 

A.  Our  corrupt  and  depraved  nature,  Rom.  vii.  8: 
"  They  that  are  in  the  flesh  cannot  please  God." 

Q..  50.  How  is  the  flesh,  or  corrupt  nature,  the  spring  of 
temptation  ? 

A.  As  it  entices  to  it,  James  i.  14,  and  is  the  inlet  to 
temptations  from  Satan  and  the  world,  Jer.  xvii.  9. 

Q,.  51.  How  should  we  pray  against  such  temptations 
as  have  their  rise  from  corrupt  nature? 

A.  That  God  would  not  only  restrain  the  pernicious 
tendency  of  our  natural  dispositions,  Ps.  xix.  13,  but  like- 
wise fortify  our  souls,  by  the  powerful  influence  of  his 


OP  THE   SIXTH   PETITION.  249 

grace,  against  all  these  evils,  to  which  we  are  naturally- 
addicted,  Eph.  iii.  16. 

Q,.  52.  May  we  pray  absolutely  against  temptations  ] 

A.  No ;  but  we  may  put  an  alternative  into  God's  hand 
with  reference  to  them. 

Q,.  53.  What  alternative  may  be  put  into  God's  hand 
with  reference  to  temptations  ] 

A.  That  he  [would  either  keep  us  from  being  tempted 
to  sin,  or  support  and  deliver  us  when  we  are  teinpted.] 

Q,.  54.  What  do  we  mean,  when  we  pray,  [that  God 
would  keep  us  from  being  tempted  to  sin  ?] 

A.  We  mean  by  it,  that,  since  the  event  of  a  temptation, 
with  respect  to  us,  is  so  dangerous  and  uncertain,  if  God 
has  not  some  gracious  ends  to  answer  by  it,  he  would 
rather  be  pleased,  by  his  providence,  to  prevent  the  temp- 
tation, than  suffer  us  to  fall  into  it,  Ps.  xix.  13. 

Q,.  55.  What  do  we  mean,  when  we  pray,  that  God 
would  [support  and  deliver  us  when  we  are  tempted  ]] 

A.  We  thus  express  our  desire,  "  that,  if  tempted,  we 
may,  by  his  Sphit,  be  powerfully  enabled  to  stand  in  the 
hour  of  temptation,  Eph.  iii.  16;  or,  if  fallen,  raised  again 
and  recovered  out  of  it,  Ps.  li.  12,  and  have  a  sanctified 
use  and  improvement  thereof,  1  Pet.  v.  8."  * 

Q,.  56.  How  does  the  Lord  enable  his  people  to  stand  in 
the  hour  of  temptation  ] 

A.  By  making  his  grace  sufficient  for  them,  and  perfect- 
ing his  strength  in  their  weakness,  2  Cor.  xii.  9. 

Q.  57.  How  does  he  raise  and  recover  them  out  of  temp- 
tation, when  fallen  into  it } 

A.  By  discovering  the  corrupt  and  natural  bias  of  their 
heart  toward  the  temptation  ;  humbling  them  on  account 
of  it,  and  the  offence  done  to  God  by  their  compliance ; 
and  by  quickening  their  faith,  to  draw  virtue  from  the 
righteousness  of  the  Surety,  for  a  Iresh  intimation  of  par- 
don, Ps.  11.  4,  5,  7. 

Q,.  58.  When  have  they  a  sanctified  use  and  improve- 
ment of  temptations  ? 

A.  When  they  are  made  more  circumspect,  watchful, 
and  dependent  on  Christ  for  the  future,  as  being  sensible 
of  their  inability  to  resist  the  least  temptation  without  him ; 
for  he  has  said.  Without  me  ye  can  do  nothing,  John  xv.  5. 

Q,.  59.  What  should  be  our  habitual  scope,  and  general 
end,  in  offering  up  this  petition,  "Lead  us  not  into  temp- 
tation, but  deliver  us  from  evil  1" 

A.  Our  aim  and  end  in  it,  should  be,  *'  that  our  sanctifi- 
cation  and  salvation  may  be  perfected,  2  Cor.  xiii.  9 ;  Sa- 
tan trodden  under  our  feet,  Rom.  xvi.  20 ;  and  we  fully  freed 
from  sin,  temptation,  and  all  evil  for  ever,  1  Thess.  v.  23."  f 

*  Larger  Catechism,  Quest.  195.  t  Ibid. 


250  OF  THE   CONCLUSION. 

Quest.  107.  What  doth  the  co7iclusion  of  tJie  Lord's 
Prayer  teach  us  ? 

Ans.  The  conclusion  of  the  Lord's  Prayer,  (which  is, 
For  thine  is  the  kingdom,  and  the  poicer,  and  the  glory, 
for  ever,  Ame7i,)  teacheth  us  to  take  our  encouragement 
in  prayer  from  God  only,  and  in  our  prayers  to  praise 
him,  ascribing  kingdom,  power,  and  glory  to  him.  And, 
in  testimony  of  our  desire  and  assurance  to  be  heard,  we 
say,  Amen. 

Q,.  1.  What  does  the  particle  [for]  which  ushers  in  the 
conclusion  of  the  Lord's  prayer,  teach  us? 

A.  It  "  teacheth  us  to  enforce  our  petitions  with  argu- 
ments, Rom.  XV.  30."  * 

Q,.  2.  From  whence  are  these  arguments  to  be  taken  1 

A.  "  Not  from  any  worthiness  in  ourselves,  or  in  any 
other  creature,  but  from  God,  Dan.  ix.  19."  f 

Q,.  3.  What  argument,  for  instance,  may  we  fetch  from 
God,  to  enforce  our  petitions'? 

A.  That  "mercy  and  truth  have  met  together;  right- 
eousness and  peace  have  kissed  each  other,"  Ps.  Ixxxv.  10. 

Q,.  4.  What  force  is  there  in  this  argument '? 

A.  A  very  great  force,  namely,  that  all  the  perfections 
and  excellencies  of  the  divine  nature,  harmoniously  agree 
in  conferring  all  promised  blessings  upon  sinners  of  man- 
kind, on  account  of  the  meritorious  obedience,  and  satis- 
faction of  Christ  imputed  to  them,  1  Cor.  iii.  22,  23 :  "  All 
things  are  yours,  and  ye  are  Christ's." 

(i.  5.  For  what  end  should  we  use  arguments  with  God 
in  pra5.-er  ] 

A.  Not  to  prevail  with  him  to  grant  what  he  does  not 
see  fit  for  us ;  but  to  quicken  our  own  faith,  and  encour- 
age our  hope,  to  expect  the  good  things  of  the  promise 
which  we  want,  in  his  own  time  and  way,  Dan.  ix.  18. 

Q,.  6.  Why  should  we  essay  [in  our  prayers  to  praise 
him  1] 

A.  Because  praise  glorifies  God,  Ps.  1.  23,  and  engages 
him  to  hear  our  prayers,  Ps.  Ixviii.  5,  6. 

Q,.  7.  What  way  should  we  praise  him  in  our  prayers  1 

A.  By  [ascribing  kingdom,  power,  and  glory  to  him.] 

Q,.  8.  What  is  meant  by  [kingdom,  power,  and  glory  !] 

A.  "Eternal  sovereignty,  omnipotency,  and  glorious 
excellency,"  as  appertaining  "to  God  alone,"  1  Chron. 
xxix.  10— 14.t 

*  Larger  Catechism,  Quest.  196.  t  Ibid.  \  Ibid. 


OF   THE   CONCLUSION.  251 

Q,.  9.  What  [kingdom]  do  we  ascribe  to  God  as  his  ? 

A.  The  kingdom  of  nature,  as  God  Creator ;  and  the 
kingdom  of  grace,  as  God  Redeemer. 

Q,.  10.  What  encouragement  may  we  take  in  prayer, 
from  the  kingdoms  both  of  nature  and  grace  being  his  1 

A.  That  we  shall  want  nothing  that  is  good  for  us,  either 
as  we  are  his  creatures,  Ps.  cxlv.  16,  or  his  children,  Matt, 
vii.  11. 

d.  11.  Why  do  we  ascribe  [power]  to  God,  as  well  as 
kingdom  1 

A.  Because,  without  power,  his  sovereignty  could  not 
be  maintained,  or  his  kingdom  managed,  Ps.  Ixvi.  3,  7. 

Q,.  12.  What  encouragement  may  we  take  in  prayer, 
from  the  power  being  his  ] 

A.  That  no  difficulty  whatever  shaU  hinder  the  accom- 
phshment  of  the  promise,  Rom.  iv.  21. 

Q,.  13.  What  do  we  mean  by  ascribing  [glory]  to  him? 

A.  We  thus  acknowledge,  that  he  is  possessed  of  all 
those  excellencies,  which  render  him  glorious  in  the  eyes 
of  men  and  angels ;  and  that  the  praise  and  honour  of 
every  thing  that  is  great  and  excellent,  or  has  a  tendency 
to  raise  our  esteem  and  admiration,  is  due  to  him,  Ps. 
Ixxviii.  4. 

Q,.  14.  What  encouragement  may  we  take  in  prayer, 
from  the  glory  being  his  ? 

A.  That  the  accomplishment  of  his  glorious  purposes, 
and  performance  of  his  gracious  promises,  will  bring  in  a 
revenue  of  glory  and  praise  to  him,  Ps.  xlv.  17. 

Q,.  15.  How  long  will  the  kingdom,  power,  and  glory  be 
his .' 

A.  [For  ever,]  without  intermission  through  eternity, 
Ex.  XV.  18. 

Q..  16.  What  is  the  difference,  in  this  respect,  between 
God  and  all  earthly  kings  and  potentates  whatsoever  ? 

A.  Their  kingdom,  power,  and  glory,  are  only  of  a  short 
duration,  Ps.  Ixxxii.  6, 7 ;  whereas  the  God  with  whom  we 
have  to  do  changes  not,  but  is  ever  the  same,  James  i.  17. 

Q.  1 7.  Why  do  we  say  [Amen]  in  our  prayers  ] 

A.  We  should  do  it  [in  testimony  of  our  desire,  and  as- 
surance to  be  heard.] 

Q,.  18.  How  may  we  know  we  say  [Amen]  in  testimony 
of  our  desire  f 

A.  When  "  by  faith  we  are  imboldened  to  plead  with 
God,  that  he  would — fulfil  our  requests,  2  Chron.  xx.  6, 
11."* 

Q.  19.  What  does  the  word  signify,  when  we  say  it  in 
testimony  of  our  desire  1 

A.  In  this  view  it  properly  signifies,  So  be  it,  or  so  let 
it  be. 

*  Larger  Catechism  Q.  196. 


252  OP  THE   CONCLUSION. 

Q,.  20.  When  do  we  say  Amen  in  testimony  of  our  [as- 
surance to  be  heard  1] 

A.  When  "  by  faith  we  are  imboldened — quietly  to  rely 
upon  him  that  he  will  fulfil  our  requests,  2  Chron.  xiv.  11."* 

Q.  21.  What  does  the  word  signify,  when  we  say  it  in 
testimony  of  our  assurance  to  be  heard  ] 

A,  In  this  sense  it  denotes,  So  it  is ;  or,  so  it  shall  be. 

Q,.  22.  In  which  of  these  views  is  the  word,  Amen,  to 
be  understood  in  the  conclusion  of  this  prayer  1 

A.  It  is  to  be  understood  as  signifying  both ;  namely,  as 
including  a  testimony  of  our  desire,  and  likewise  an  assur- 
ance of  being  heard. 

Q.  23.  How  does  this  appear  ] 

A.  Because  there  cannot  be  a  desire  of  any  promised 
blessing  in  faith,  but  there  must  be  some  measure  of  as- 
surance that  it  will  be  granted  in  God's  time  and  order, 
Ps.  X.  17. 

*  Larger  Catechism,  Quest.  196. 


THE 


CONTENTS  OF  THE  FIRST  PART. 


Of  God'sJ 


Page 
The  Preface,  3 

Advertisement,  7 

Of  man's  chief  end,  9 

Of  the  holy  scriptures,  14 

Of  the  scope  of  the  scriptures,      21 
Of  the  nature  and  perfections  of 
God  in  general,  24 

'Infinity,  27 

Eternity,  29 

Unchangeableness,       30 
Being,  31 

Wisdom,  31 

Power,  34 

Holiness,  35 

Justice,  36 

Goodness,  39 

[Truth,  41 

Of  the  imity  of  God,  43 

Of  the  Holy  Trinity,  45 

Of  the  divine  decrees,  51 

Of  the  execution  of  God's  decrees,  57 

58 
61 
65 
71 
76 
80 
83 
85 


Of  the  creation  in  general, 
Of  the  creation  of  man, 
Of  providence. 
Of  the  covenant  of  Works, 
Of  Adam's  fall, 
Of  sin  in  general. 
Of  the  first  sin  in  particular, 
Of  our  fall  in  Adam, 
Of  man's  state  by  the  fall,  88 

Of  the  sinfulness  of  man's  natu- 
ral state,  89 
Of  the  misery  of  man's  natural 

state,  95 

Of  the  covenant  of  grace,  100 

Of  the  only  Redeemer,  114 

Of  Christ's  incarnation,  118 

Of  Christ's  offices  in  general,      122 
Of  Christ  as  a  prophet,  126 

Of  Christ  as  a  priest,  129 

Of  the  first  part  of  Christ's  priest- 
ly office,  viz.  his  satisfaciion,   130 
Part  II.~22 


Page 
Of  the  second  part,  viz.  his  in- 
tercession, 133 
Of  Christ  as  a  king,  136 
Of  Christ's  humiliation,               142 

1.  In  his  incarnation  and  birth,  142 

2.  In  his  life,  143 
(1.)  In  being  made  under  the 

law,  143 

(2.)  In  undergoing  the  mise- 
ries of  this  life,  144 
(3.)  In  enduring  the  wrath 
of  God,                              144 

3.  In  his  death,  145 

4.  In  what  passed  on  him  after 
his  death,  146 

Of  Christ's  exaltation,  147 

1.  In  his  rising  again  from  the 
dead,  148 

2.  In   his    ascending  up    into 
heaven,  151 

3.  In  his  sitting  at  the  right 
hand  of  God  the  Father,      153 

4.  In  his  coming  to  judge  the 
world  at  the  last  day,  155 

Of  the  application  of  redemption,  162 
Of  union  with  Christ,  164 

Of  eflfectual  calling,  168 

Of  benefits  in  this  life,  173 

Of  justification,  175 

Of  adoption,  182 

Of  sanctification,  186 

Of  the  benefits  that  accompany 
or  flow  from  justification,  adop- 
tion, and  sanctification,  193 

1.  Of  assurance,  193 

2.  Of  peace  of  conscience,       195 

3.  Of  joy  in  the  Holy  Ghost,     196 

4.  Of  increase  of  grace,  197 

5.  Of  perseverance,  200 
Of  benefits  at  death,  _  202 
Of  benefits  at  the  resurrection,   206 

253 


THE 


CONTENTS  OF  THE  SECOND  PART. 


Page 
The  Preface,  31 

Of  man's  duty  to  God,  7 

Of  the  laws  of  God,  9 

1.  Of  the  moral  law,  9| 

2.  Of  the  ceremonial  law,  13  i 

3.  Of  the  judicial  law,  20 
Of  the  ten  commandments,  21 
Of  the  sum  of  the  ten  command- 
ments, 26 

Of  the  preface  to  the  command- 
ments, 29 
Of  the  first  commandment,  35 

1.  Of  the  duties  required  in  the 
first  commandment,  36 

2.  Of  the  sins  forbidden  in  the 
first  commandment,  40 

3.  Of  the  words  [before  me]  in 
the  first  commandment,  46 

Of  the  second  commandment,       48 

1.  Of  the  duties  required  in  the 
second  commandment,  49 

2.  Of  the  sins  forbidden  in  the 
second  commandment,  52 

3.  Of  the  reasons  annexed  to 
the  second  commandment,     57 

Of  the  third  commandment,  61 

1.  Of  the  duties  required  in  the       | 
third  commandment,  61: 

2.  Of  the  sins  forbidden  in  the 
third  commandment,  70- 

3.  Of  the  reasons  annexed  to       | 
the  third  commandment,        73; 

Of  the  fourth  commandment,        75 

1.  Of  the  duties  required  m  the 
fourth  commandment,  76 

2.  Of  the  change  of  the  Sab- 
bath, 81 

3.  Of  sanctifying  the  Sabbath,  86 

4.  Of  the  sins  forbidden  ui  the 
fourth  commandment,  93 

5.  Of  the  reasons  annexed  to 
the  fourth  commandment,      93 

Of  the  fifth  commandment,  96 

1.  Of  the  duties  required  in  the 
fifth  commandment,  96 

2.  Of  the  sins  forbidden  in  the 
fifth  commandment,  100 

3.  Of  the  reason   annexed  to 
the  fifth  commandment,        101 

Of  the  sixth  commandment,        103^ 

1.  Of  the  duties  required  in  the 
sLxth  commandment,  103 

2.  Of  the  sins  forbidden  in  the 
sixth  commandment,  105 

Of  the  seventh  commandment,    109 

254 


Page 

1.  Of  the  duties  required  in  the 
seventh  commandment,        110 

2.  Of  the  sins  forbidden  in  the 
seventh  commandment,        112 

Of  the  eighth  commandment,      117 

1.  Of  the  duties  required  in  the 
eighth  commandment,  118 

2,  Of  the  sins  forbidden  in  the 
eighth  commandment,  120 

Of  the  ninth  commandment,        124 

1.  Of  the  duties  required  in  the 
ninth  commandment,  124 

2.  Of  the  sins  forbidden  in  the 
ninth  commandment,  127 

Of  the  tenth  commandment,        131 

1.  Of  the  duties  required  in  the 
tenth  commandment,  131 

2.  Of  the  sins  forbidden  in  the 
tenth  commandment,  134 

Of  man's  inability  to  keep  the 

law  perfectly,  137 

Of  sin  in  its  aggravations,  140 

Of  the  desert  of  sin,  144 

Of  the  means  of  salvation  in  gen- 
eral, 146 
Of  faith  in  Jesus  Christ,  149 
Of  repentance  unto  life,  158 
Of  Christ's  ordinances  in  gen- 
eral, 164 
Of  the  word  in  particular  as  made 

effectual  to  salvation,  167 

Of  the  manner  of  reading  and 

hearing  the  word,  174 

Of  the  sacraments  as  effectual 

means  of  salvation,  176 

Of  the  nature  of  sacraments  in 

general,  178 

Of  the  number  of  the  sacraments,  182 
Of  the  nature  of  baptism,  185 

Of  the  subjects  of  baptism,  191 

Of  the  Lord's  supper.  197 

Of  the  worthy  receiving  of  the 

Lord's  supper,  206 

Of  the  nature  of  prayer,  212 

Of  direction  in  prayer,  220 

Of  the    preface    of  the    Lord's 

prayer. 
Of  the  first  petition. 
Of  the  second  petition 
Of  the  third  petition. 
Of  the  fourth  petition, 
Of  the  fifth  petition. 
Of  the  sixth  petition, 


224 

227 

230 

234 

237 

239 

,243 

Of  the  conclusion  of  the  Lord's 

prayer,  250 


INDEX 


OF  THE 

PRINCIPAL  TOPICS  CONTAINED  IN  BOTH  PARTS  OF  THIS 

CATECHISM. 

After  the  numeral  letters,  I.  or  II.,  signifying  the  first  or  second  Part, 
the  first  figure  stands  for  the  page,  and  the  second  for  the  number  of 
the  question  m  that  page. 

lb.  [ibidem]  signifies  the  same  part  and  page  that  is  last  mentioned ;  and 
then  the  figure  stands  for  the  number  of  the  question  in  the  last  men- 
tioned page. 

The  part  is  not  mentioned  oftener  than  once  under  the  same  word ;  only 
the  page,  and  the  number  of  the  question  therein. 


A 

Aaron's  rod  that  budded,  what  it  signified,  II.  18.  73. 

Adam,  four  reasons  why  the  man  and  the  woman  were  so  called,  I.  63. 
20.  A  covenant  head  to  all  his  posterity,  proved  by  two  arguments,  86. 
10.    His  posterity  in  him,  when  he  first  sinned,  two  ways,  87.  18. 

Adoption,  the  proper  meaning  of  it,  I.  182.  1.  General  adoption,  what, 
183.  4  ,•  special,  what,  ib.  6. 

Adulter)^  what,  II.  116.  28.    The  aggravations  of  it,  ib.  31. 

Agency,  the  peculiar  agency  of  each  person  of  the  Trinity,  in  the  for- 
mation of  the  body  of  Christ,  I.  121.  22. 

Aggravations ;  four  sources,  from  whence  sins  receive  their  aggrava- 
tions, II.  141.  9—30. 

Altar,  brazen,  what  typified  by  it,  II.  16.  57;  of  incense,  what  it  typi- 
fied, 17.  64. 

Amen,  what  it  properly  signifies,  II.  251.  17 — 21. 

Appearances ;  ten  bodily  appearances  of  Christ,  after  his  resurrection, 
I.  149.  16. 

Apocrypha,  four  reasons  why  it  ought  not  to  be  received  as  a  part  of 
the  canon  of  scripture,  I.  21.  50. 

Apostle,  why  Christ  so  called,  I.  126.  4. 

Arguments,  nine  of  them,  for  convincing  infidels  that  the  scriptures  are 
the  word  of  God,  I.  15.  9. 

Ark  in  the  tabernacle  and  temple,  what  was  within  it,  II.  18.  70. 

Ascension  of  Christ,  three  ends  of  it,  I.  153.  49. 

Assurance ;  diflference  between  the  assurance  of  faith,  and  the  assur- 
ance of  sense,  I.  194.  8.  Assurance  of  God's  love,  attainable,  proved  by 
two  arguments,  ib.  12.  Three  evidences  of  it,  195.  17.  The  diflerence 
between  it  and  presumption,  ib.  18. 

Atheist;  no  such  thing  in  the  world,  as  a  direct  speculative  Atheist, 
proved,  II.  41.  8—11. 

Attributes  of  God  not  distinct  from  God  himself,  I.  26.  22;  nor  from 
one  another,  ib.  23. 

255 


256  INDEX. 


B 


Baptism,  the  proper  signification  of  the  word,  II.  185.  1.  When  Christ 
appointed  it  as  a  sacrament  of  the  New  Testament,  ih.  3.  Difference  be- 
tween the  baptism  of  John  and  the  baptism  dispensed  by  the  apostles, 
after  Christ's  ascension,  186.  6,  8.  Proved,  that  it  is  rightly  administered 
by  sprinkling.  187.  15.  Analogy  between  the  sign  in  baptism  and  the 
thing  signified,  187.  19.  The  ends  and  uses  of  baptism,  188.  27—35.  The 
efficacy  of  it,  wherein  it  consists,  191.  47.  Why  but  once  administered, 
193.  12. 

Baptize,  why  did  not  Christ  baptize  any  himself,  II.  186.  11. 

Blasphemy,  what,  II.  70.  3.    The  aggravations  of  it,  ib.  4. 

Blasphemous  thoughts,  three  ways  whereby  to  know  when  they  are 
suggested  by  Satan,  11.  246,  31. 

Blood  of  Jesus,  why  called  the  blood  of  sprinkling,  I.  133.  43. 

Body  that  Christ  had,  a  true  and  real  body,  proved,  I.  120.  17.  Why 
Christ's  body  was  not  created  immediately  out  of  nothing,  ib.  19. 

Bodies ;  four  properties  of  the  bodies  of  the  saints,  at  the  resurrection, 
explained,  I.  209.  19—23. 

Bondage ;  a  twofold  right  that  Christ  had  to  be  our  Redeemer  from 
spiritual  bondage,  II.  34.  32. 

Books ;  four  books  will  be  opened  at  the  day  of  judgment,  I.  158.  94,  &c. 

Brazen  Ahar :  See  Altar. 


Cain,  why  not  put  to  death  for  the  murder  of  his  brother,  II.  108.  22. 

Candlestick,  what  it  signified.  II.  16.  62. 

Chastity,  what,  II.  110.  1.  Three  ways  whereby  to  preserve  our  own 
chastity,  110.  3. 

Cherubims  of  glory,  what  represented  by  them,  II.  19.  82.  What  was 
signified  by  the  posture  of  their  faces,  ib.  86. 

Children ;  six  duties  incumbent  upon  them  to  their  parents,  II.  98.  20. 

Christ;  why  he  is  not  the  cause  of  election,  I.  101.  7.  Why  called  the 
last  Adam,  102.  26.  As  a  prophet,  hath  revealed  the  will  of  God  two 
ways,  127,  12,  &c.  As  a  surety  made  under  the  moral  law,  143,  12;  and 
that  as  a  covenant  of  works,  proved,  ib.  14.  How  Christ  is  offered,  and 
to  be  received,  in  three  particulars,  II.  153.  46 — 56. 

Circumcision,  when  first  instituted,  II.  182.  2.  The  spiritual  meaning 
of  it,  183.4. 

Cleansing ;  the  difference  between  cleansing  by  the  blood,  and  clean- 
sing by  the  Spirit  of  Christ,  in  two  particulars,  ll.  187.  17. 

Concurrence  ;  God's  immediate  concurrence  with  every  action  of  the 
creatme,  proved,  I.  67.  20.  How  he  concurs  with  the  sinful  actions  of 
men,  without  sin,  ib.  21. 

Confession,  a  part  of  prayer,  II.  222.  17. 

Connexion  between  the  preface  and  the  first  commandment,  II.  35.  6. 

Contentment  with  our  own  condition,  what,  II.  132.  6.  Four  cross  dis- 
pensations, under  which  it  is  re<|uired,  ih.  10 — 14. 

Corruption  of  the  whole  nature,  what,  I.  91.  19.  Wherein  doth  it  ap- 
pear, ih.  20.  How  proved  from  scripture,  9J.  22.  Four  inward  evidences 
of  the  universal  corruption  of  nature,  ih.  24. 

Covenant  of  grace,  why  so  called,  I.  102.  18.  How  made  with  Christ, 
103.  27.  Why  made  with  him  as  the  head,  101.  40.  The  proper  condi- 
tion of  it,  what,  106.  59.  Difference  between  the  covenant  of  grace,  and 
covenant  of  works,  illustrated  in  nine  particulars,  112.  Ill — 120.  The 
principal  part  of  the  Sinai  transaction,  though  the  covenant  of  works  was 
most  conspicuous,  II.  24.  26. 

Covetousness,  what,  II.  134.  2. 

D 

Death ;  how  it  may  be  proved,  that  the  precise  moment  of  every  one's 


INDEX.  257 

death  is  fixed  in  the  decree,  I.  54.  24.  The  difference  between  the 
death  of  behevers  and  that  of  the  wicked,  in  five  particulars,  98.  28. 

Death  of  Christ,  what  about  it  should  be  remembered  in  the  supper, 
in  three  particulars,  II.  201.  33—36.  Four  ways  whereby  we  should 
show  forth  his  death  in  that  sacrament,  ib.  37 — 41. 

Debts,  why  sins  are  so  called,  II.  240.  3. 

Decrees ;  why  God's  eternal  purpose  is  called  his  decrees  in  the  plural 
number,  I.  52.  5.  The  absurdity  of  conditional  decrees,  53.  13.  How  the 
decree  is  permissive,  and  efficacious  at  the  same  time,  55.  30. 

Delighting  in  the  glory  of  God,  whether  it  is  to  be  reckoned  our  chief 
end,  I.  13.  46. 

Deliverance  of  Israel  out  of  Egypt,  represents  our  spiritual  redemption, 
in  four  particulars,  II.  32.  23. 

Despair,  what,  II.  247.  35.  Three  ways  whereby  Satan  labours  to 
drive  persons  to  despair,  ih.  36 — 39. 

Dipping,  not  necessary  in  baptism,  II.  187.  14,  15. 

Disciphne  of  Christ's  kingdom,  what,  I.  140.  41. 

Discontentment,  with  our  own  estate,  what,  II.  134.  6.  The  aggrava- 
tions of  this  sin,  ib.  7. 

Disposition ;  the  difference  between  a  federal,  and  a  testamentary  dis- 
position, I.  111.  100. 

Divorce,  the  grounds  upon  which  it  may  be  obtained,  II.  114,  18. 

Duelling,  the  sin  of  it,  II.  107.  17 

E 

Election,  what,  I.  55.  38. 

End ;  men  make  themselves  their  own  end  and  happiness  in  three  in- 
stances, II.  42.  21. 

Eternity ;  the  difference  between  God's  eternity,  and  the  eternity  of 
angels,  and  the  souls  of  men,  I.  29.  6 

Eutychians,  their  error,  I.  116.  28. 

Exaltation  of  Christ,  what,  I.  147.  1. 

Excenency,  the  incomparable  excellency  of  the  scriptures,  in  four  arti- 
cles, I.  21.  51. 

Extent  of  the  grant  that  God  makes  of  himself  to  us,  illustrated  in  nine 
particulars,  II.  30.  11. 

F 

Faith,  the  place  it  has  in  the  covenant  of  grace,  1. 108.  74.  What  right 
it  gives  to  the  promise,  109.  84  ;  the  difi'erence  between  saving  and  justi- 
fying faith,  181.  59.  How  connected  with  salvation,  II.  148.  20.  Four 
kinds  of  faith  mentioned  in  scripture,  149.  1 — 9.  The  appropriating  per- 
suasion, in  the  nature  of  faith,  necessary  to  answer  the  gospel  ofier,  what, 
155.  58.  Why  this  appropriating  persuasion  is  necessary  to  the  nature  of 
saving  faith,  ib.  59.  Three  evidences  of  a  strong  faith,  156.  64.  Three 
evidences  of  the  weakness  of  faith,  ib.  65.  Three  marks  of  a  true  faith, 
however  weak,  ib.  66.  Three  ways  in  which  faith  views  its  objects,  157. 
74 — 77.  What  is  it  for  the  worthy  receivers  of  the  sacrament  of  the  sup- 
per, to  partake  of  the  body  and  blood  of  Christ  by  faith,  205.  66.  Four 
ways  how  we  may  know  if  we  have  that  faith  which  feeds  on  Christ  in 
the  word  and  sacrament,  208.  20. 

Fasting ;  religious  fasting,  what,  II.  51.  22.  Three  arguments,  proving 
it  to  be  of  divine  appointment,  ib.  24.  The  occurrences  which  call  for  it, 
ib.  27. 

Father,  proved  to  be  God,  I.  49.  28,  Not  properly  the  fountain  of  the 
Deity,  ib.  29.  Three  respects  in  which  God  is  called  Father  with  refer- 
ence to  men.  II.  225.  6 — 9. 

Fatherly  chastisements,  why  they  may  not  be  called  a  penalty  in  the 
covenant  of  grace,  I.  109.  88. 

Flesh,  what  meant  by  it,  II.  248.  49.  How  it  is  the  spring  of  tempta- 
tion, ib.  50. 

Freedom  of  wUl,  since  the  fall,  what,  I.  78.  21. 

22* 


258  INDEX. 


G 


Glorifying  God,  why  set  before  the  enjoying  of  him,  I.  13.  44.  Glorify- 
ing God,  what,  11.  39.  31.  How  we  glorify  him  in  his  attributes,  ordi- 
nances, word,  and  works,  229.  13 — 19. 

Glory;  God's  essential  glory,  what,  I.  10.  8.  His  declarative  glory, 
what,  10.  9.  Four  similitudes  whereunto  the  future  glory  of  believers  is 
compared  204.  22. 

God;  how  does  it  appear  from  scripture  and  reason,  that  there  can  be 
but  one  only,  I.  43.  1,  2.  Why  said  to  be  living,  44.  15.  Why  called  true, 
ib.  16. 

Godhead,  the  meaning  of  the  word,  I.  46.  8. 

Golden  pot,  that  had  manna,  what  it  signified,  II.  18.  72. 

Goodness  of  God,  what,  I.  39.  1.  His  absolute  goodness,  what,  ib.  3 ; 
his  relative,  what,  ib.  4.  How  his  goodness  is  manifested  in  the  contriv- 
ance of  redemption,  40.  13;  how  in  the  execution  of  it,  ib.  14. 

Gospel-offer,  the  faith  of  it,  what,  I.  169.  14. 

Gospel  precepts,  the  absurdity  of  making  faith  and  repentance  new 
gospel  precepts,  II.  38.  26,  27. 

Growth ;  believers  grow  four  ways,  I.  199.  12,  &c.  Four  evidences  of 
growth  in  grace,  ib.  18. 

H 

High  priest,  a  type  of  Christ,  in  two  respects,  II.  13.  35. 

Holiness  of  God,  what,  I.  35.  1.  How  it  appears  in  every  thing  per- 
taining to  God,  ib.  6,  &c. 

Holy  Ghost,  five  arguments,  proving  that  he  proceedeth  from  the  Son, 
as  well  as  from  the  Father,  I.  48.  19.  His  supreme  Deity  proved  by  four 
arguments,  50.  36. 

Holy  resting  on  the  Sabbath,  what,  II.  88.  19. 

Human  nature  of  Christ,  why  it  never  subsisted  by  itself,  I.  118.  3.  Dif- 
ference between  the  human  nature,  and  a  human  person,  119.  7. 

Humiliation  of  Christ,  what  it  was,  I.  142.  1. 

I  &  J 

Idea ;  an  imaginary  idea  of  Christ  as  man,  no  way  helpful  to  the  faith 
of  his  being  God-man,  I.  122.  30. 

Illumination,  saving;  four  distinguishing  properties  of  it,  I.  172.  40. 

Image  of  God,  wherein  it  consists,  I.  64.  25. 

Immanuel,  the  import  of  the  name,  I.  116.  25,  &c. 

Immensity,  what,  I.  28.  4. 

Immortality  of  the  soul  proved  by  four  arguments,  I.  63.  17. 

Imputation  of  Adam's  first  sin  to  his  posterity;  proved  by  two  scrip- 
ture-arguments, I.  86.  10. 

Incomprehensibility  of  God,  what,  I.  28.  3. 

Infants;  the  right  that  the  infants  of  such  as  are  members  of  the  visible 
church  have  to  baptism,  proved  at  great  length,  and  objections  answered, 
II.  194  to  196.  25  to  44. 

Infinite,  what  it  is  for  God  to  be  so,  I.  27.  1. 

Intercession  of  Christ,  the  nature  of  it  described,  I.  134.  51.  The 
grounds  of  its  perpetuity,  135.  64;  diflbrence  between  the  intercession  of 
Christ  and  the  intercession  of  the  Spirit,  136.  69. 

Joy  in  the  Holy  Ghost,  four  seasons  of  it,  I.  197.  5.  Four  evidences  of 
it,  ib.  9. 

Journey,  Sabbath  day'.s,  what,  II.  88.  13. 

Judge,  four  (jualitios  of  the  Judge  at  the  last  day,  I.  156.  82. 

Judgment,  that  there  will  be  a  general  judgment  proved,  I.  155.  69.  &c. 

Justice  of  (lod.  what,  I.  36.  1. 

Justice,  lesislative,  what,  37.  6;  distributive,  what,  ib.  9;  vindictive,  es- 
sential to  God,  proved  by  four  arguments,  38.  22. 


INDEX.  259 

Justification  and  sanctification  connected  in  six  respects,  I.  187.  7. — 
The  difi'erence  between  them,  in  twelve  particulars,  ib.  9  to  21. 
Justify,  what  it  is  to  justify  a  person,  1.  175.  3. 

K 

Kingdom,  the  twofold  kingdom  of  Christ,  essential,  and  mediatorial, 
explained,  I.  138.  17  to  20. 

Kmgdom  of  God  and  his  righteousness,  what  meant  by  the  expression, 
II.  213.  19.  God's  kmgdom  of  grace,  why  so  called,  231.  17.  What  thia 
kingdom  of  grace  is  as  to  outward  dispensation,  ib.  155;  what  as  to  in- 
ward operation,  16. 

Kingdom  of  glory,  what,  234.  39. 

Knowledge,  God's.  How  does  it  appear  that  God  has  a  certain  know- 
ledge of  contingent  actions,  I.  32.  9.  How  does  he  know  things  only 
possible,  ib.  10.    How  does  he  know  things  future,  ib.  11. 

Knowledge,  man's  saving  knowledge  of  God,  wherein  it  consists,  I.  26. 
19,  &c.  Four  evidences  of  it,  II.  37.  16.  Three  ways  how  we  may  know 
if  the  measure  of  knowledge  we  have  attained,  be  of  a  saving  kind, 
208.  16. 

L 

Last  day,  why  the  day  of  judgment  is  so  called,  I.  156.  76. 

Law,  natural,  what,  II.  9.  2.  Some  general  principles  of  the  law  of  na- 
ture, mentioned,  10.  7.  Difference  between  the  law  of  nature,  and  the 
moral  law,  ib.  11.  Whether  is  the  moral  law  of  immutable  obligation,  11. 
16.  How  is  it  a  schoolmaster  to  bring  to  Christ,  12.  26.  How  Christ 
sweetens  it  to  his  subjects,  I.  140.  36. 

Lie,  what  is  the  formal  nature  of  it,  II.  127.  3.  How  it  is  aggravated, 
ib.  4.    Three  sorts  of  it,  and  each  of  them  described,  128.  8  to  18. 

Light,  why  is  God  so  called,  I.  25.  10. 

Long  life,  three  things  that  tend  to  make  it  happy  and  comfortable,  II 
102.  7. 

Lotting,  what,  II.  68.  63,  66.  Why  only  to  be  used  in  cases  of  absolute 
necessity,  67.  69. 

Love,  why  God  is  said  to  be  love,  I.  25.  11.  Three  marks  of  supreme 
love  to  God,  II.  27.  14.  Three  ways  how  to  know  if  our  love  to  Christ 
be  sincere  and  unfeigned,  208.  24. 

Lust,  six  remedies  against  all  incentives  to  it,  II.  117.  39. 

M 

Man,  how  he  ought  to  glorify  God,  I.  10.  12. 

Marriage,  why  instituted  before  the  fall,  I.  62.  11.  Three  ends  of  its 
institution,  II.  111.  13. 

Matter  and  form  of  an  action,  the  difference  between  them  illustrated 
by  an  example,  I.  68.  23. 

Mediator,  why  is  he  God  and  man  in  one  person,  I.  118.  40. 

Melchisedek,  order  of,  what,  I.  130.  11.  Why  is  Christ  called  a  priest 
after  this  order,  ib.  13. 

Mercy,  four  kinds  of  mercy  which  God  shows  them  that  love  him,  II. 
60.  30. 

Mercy-seat,  what  signified  by  it,  II.  19.  80. 

Messiah,  Christ  proved  to  be  the  true  Messiah,  I.  114.  6,  &c. 

Ministers,  six  duties  incumbent  upon  them  to  their  people,  II.  99.  26. 

Miracle,  what  is  the  true  notion  of  it,  I.  69.  38. 

Morality  of  the  fourth  commandment,  wherein  it  consists,  II.  78.  24. 

Murderers  to  be  punished  with  death,  II.  107.  10. 

N 

Name,  the  former  and  present  name  of  the  adopted  children  of  God,  in 
three  particulars,  I.  184.  22.  ^  How  a  good  name  may  be  obtained,  II.  125. 
11.    How  it  ouaht  to  be  maintained,  126.  15. 


260  iiTOEx. 

Names,  three  sorts  of  names,  whereby  God  conveys  the  knowledge  of 
himself  to  us,  II.  62.  7. 

Nature,  Christ's  human  nature  not  represented  in  the  first  Adam,  I.  87. 
22 ;  but  legally  derived,  ib.  23. 

Necessity  of  a  further  revelation  than  nature's  light  illustrated  by  five 
reasons,  I.  16.  16. 

Nestorians,  their  error,  I.  116.  29. 

O 

Oath,  the  definition  of  it,  II.  63.  17.  The  definition  explained,  ib.  18  to 
21.  The  three  qualifications  of  it,  ib.  22  to  27.  The  obligation  thereof, 
66.  47  to  54. 

Oaths,  distinguished  into  assertory  and  promissory,  both  of  which  are 
illustrated,  II.  65.  33  to  44. 

Obedience,  Christ's  active  and  passive  obedience  described,  I.  179.  40 
and  41.  Difference  between  the  obedience  due  to  God  and  to  lawful  supe- 
riors, II.  8.  11.  Three  qualities  of  acceptable  obedience,  ib.  14.  Four 
reasons  why  the  obedience  of  believers  is  called  new  obedience,  162.  42 
to  48.  Three  ways  how  to  know  if  our  obedience  is  indeed  new  obedi- 
ence, 209.  26. 

Offices  of  Christ,  not  the  proper  fountain  of  the  promises,  I.  124.  23. 

Order  of  doctrine  laid  down  in  the  standards  of  the  church  of  Scotland, 
illustrated,  I.  22.  4  to  18. 

Ordinances,  nine  religious  ordinances  mentioned  from  the  Larger  Cate- 
chism, and  explained  II.  165.  6  to  22. 

Ordination,  by  presbyters,  without  a  diocesan  bishop,  proved  lawful  and 
valid,  II.  192.  2.  n 

Original  sin,  proved  to  be  damning,  I.  94.  39.  The  evidences  of  it,  an- 
tecedent to  the  commission  of  any  actual  transgression,  ib.  40. 

P 

Parents,  five  duties  incunibent  on  them  to  their  children,  II.  98.  19. 

Passover,  when  first  instituted,  II.  183.  6.  Why  so  called,  ib.  7.  What 
were  the  significant  ceremonies  in  that  sacrament,  ib.  10  to  16. 

Peace,  three  things  to  mar  the  peace  of  believers,  I.  196.  8. 

People,  five  duties  incumbent  upon  them  to  their  ministers,  II.  99.  26. 

Perfection  not  attainable  by  the  saints  in  this  life,  proved  by  three  ar- 
guments, II.  138.  12  and  13. 

Perfections  of  God,  why  called  attributes,  I.  27.  24.  How  distinguished, 
ib.  25,  &c. 

Perjury,  what,  II.  70.  7.    The  aggravations  of  it,  71.  11. 

Perseverance  of  the  saints,  six  intallible  securities  for  it,  I.  200.  3.  See 
also,  II.  178.  38. 

Person  in  the  Godhead,  what  is  meant  by  it ;  I.  46.  9^  Four  arguments, 
proving  that  there  are  three  persons  in  the  Godhead,  47.  13. 

Pictures,  or  images  of  Christ,  why  to  be  abhorred,  II.  53.  9,  10. 

Polygamy,  what,  II.  113.  8.  How  God  has  testified  his  displeasure 
against  it,  even  in  the  godly,  114.  15. 

Portion,  what  meant  by  a  competent  portion  of  the  good  things  ot  this 
life,  II.  237.  8.  Three  difleiences  as  to  the  maimer  in  which  the  godly 
and  the  wicked  hold  their  outward  comforts,  238.  17  to  20. 

Power  of  God,  what,  I.  34.  1.  How  manifested  in  creation,  ib.  5.  How 
in  providence,  ib.  6.     How  in  redemption,  ib.  7. 

Pray;  what  it  is  to  pray  in  Christ's  name,  II.  214.  22.  For  whom  are 
we  to  pray,  in  eight  particulars,  ib.  28  to  36.  How  are  we  to  pray,  in  six 
particulars,  216.  42  to  49. 

Prayer  to  be  made  to  God  only,  II.  212.  1.  Four  reasons  of  it,  ib.2. 
Three  kinds  of  prayer,  secret,  private,  and  public,  explained,  217.  50  to  62. 
Two  reasons  for  confessing  sins  in  prayer,  219.  68.  How  may  we  know 
tliat  our  prayers  are  heard,  220.  80.    Two  ways  whereby  we  may  know 


INDEX.  261 

if  mercies  come  to  us  in  the  course  of  common  providence,  or  as  an  an- 
swer of  prayer,  ih.  81  to  84.  Lord's  prayer,  why  called  the  special  rule 
of  direction  in  prayer,  222.  10.  Proved  by  two  arguments,  that  it  is  not 
designed  for  a  mere  form,  to  the  precise  words  whereof  we  are  strictly 
tied  down,  ib.  1(3  to  28. 

Predestinated,  what,  I.  55.  35. 

Present,  how  God  is  present  with  his  church  on  earth,  I.  28.  8.  How 
he  is  present  in  heaven,  ib.  9.    How  in  hell,  ib.  10. 

Presumption,  what,  II.  187.  33. 

Priest,  what.  I.  129.  1. 

Privileges ;  five  privileges  of  God's  children,  I.  185.  25,  &c. 

Probation,  state  of,  when  applicable  to  man,  I.  76.  8. 

Promise  of  eternal  life,  what,  I.  108.  79  to  81. 

Property ;  difference  between  a  personal  and  an  essential  property,  I. 
48.  20. 

Providence,  divine,  proved  by  five  arguments,  from  reason,  I.  65.  3 
Extends  to  the  smallest,  as  well  as  to  the  greatest  of  the  creatures,  66.  7. 
How  conversant  about  good  actions,  ib.  12.  How  about  sinful  ones,  two 
ways,  ib.  13. 

Providences  of  God,  how  to  be  observed,  I.  69.  43. 

Punishment  of  loss  in  hell,  set  forth  in  four  particulars,  I.  99.  36 ;  of 
sense,  described  from  some  scripture  expressions,  ib.  37.  Both  proved  to 
be  eternal,  ib.  38.    Eternity  of  punishment,  whence  it  arises,  ib.  40. 


R 

Record  of  God,  a  ground  of  faith  to  all  the  hearers  of  the  gospel, 
proved,  I.  42.  12. 

Redemption,  covenant  of  redemption,  not  a  distinct  covenant  from  that 
of  grace,  proved,  I.  105.  .50  to  58. 

Regeneration,  why  called  a  creation,  II.  172.  46.  Why  a  resurrection, 
t6.  47. 

Repentance,  whether  a  transient  action,  or  an  abiding  principle,  II. 
158.  3,  4.  Flows  from  faith,  159.  16.  The  formal  nature  of  evangelical 
repentance,  161.  25  to  31.  Two  differences  between  gospel  and  legal  re- 
pentance, 163.  48.  Seven  evidences  of  true  repentance,  ib.  50  to  57. 
Three  special  seasons  for  the  exercise  of  it  in  the  Lord's  people,  164.  60. 
Three  ways  how  we  may  know  if  our  repentance  be  genuine,  or  of  a 
right  kind,  208.  22. 

Reprobation,  what,  I.  56.  40. 

Resurrection  of  Christ  proved,  I.  148.  9  to  16.  The  necessity  of  it  in 
three  respects,  150.  23,  &c.  The  general  resurrection  of  the  dead,  proved 
by  two  arguments,  both  of  which  are  explained  at  large,  207.  2  to  8.  Dif- 
ference between  the  resurrection  of  the  godly,  and  the  wicked,  209.  17. 

Righteousness  of  Christ,  wherein  it  consists,  I.  106.  60  to  71.  _ 

Rule ;  how  men  make  themselves  their  own  rule,  in  three  instances, 
n.  42.  20. 


Sabbath,  when  first  instituted,  II.  81.  1.  The  first  day  of  the  week 
proved  to  be  the  Christian  Sabbath,  of  divine  institution,  by  five  argu- 
ments, each  of  which  is  illustrated,  83.  19  to  34. 

Sacrament,  the  two  parts  of  it  explained,  II.  179.  7  to  16.  The  form 
of  a  sacrament,  wherein  it  consists,  181.  26  to  29. 

Sacramental  elements  in  the  supper,  described ;  II.  198.  10  to  15.  The 
sacramental  actions  explained,  199.  16  to  27.  The  end  of  these  sacra- 
mental elements  and  actions  unfolded,  200.  28,  3-2.    Who  ought  to  be 


262  INDEX. 

kept  from  the  Lord's  supper,  210.  34—36.  Four  things  wherein  baptism 
and  the  Lord's  supper  agree,  211.  44.  Four  things  wherein  they  differ, 
ib.  45. 

Saints ;  the  reason  why  saints  in  heaven  cannot  be  intercessors,  II. 
55.  22. 

Samson,  whether  guihy  of  self-murder,  II.  106.  6. 

Sanctitication,  habitual  and  actual,  how  they  differ,  I.  190.  33.  Sanc- 
tificatiou  useiTjl  and  necessary  in  ten  respects,  192.  45.  Six  marks  of  it, 
ib.  51.     Four  motives  thereto,  ib.  52. 

Satan,  his  policy  in  enticing  our  first  parents  to  eat  the  forbidden  fruit, 
in  five  instances,  I.  84.  9.  The  way  how  to  distinguish  his  suggestions 
from  the  dictates  of  the  Spirit  of  God,  II.  45.  47. 

Satisfaction  to  justice  necessary,  I.  132.  30  to  33.  Three  reasons  why 
it  was  demanded  from  Christ,  ib.  34. 

School  of  affliction,  what  learned  at  it,  I.  128.  26. 

Scriptures,  why  called  a  testament,  I.  17.  23.  A  three-fold  use  of  them, 
II.  168.  5.     The  manner  of  reading  them,  in  three  particulars,  ib.  8  to  11. 

Self,  what  is  it  for  man  to  deny  himself,  II.  45.  39  to  42. 

Show-bread,  what  meant  by  it,  II.  17.  63. 

Similitudes ;  to  explain  the  doctrine  of  the  Trinity  by  similitudes,  proved 
to  be  unlawful,  I.  50.  38. 

Sin ;  that  there  is  such  a  thing  as  sin  in  the  world,  proved  by  four  ar- 
guments, I.  80.  2.  Why  called  want  of  conformity  to  the  law,  81.  9.  Why 
a  transgression  of  it,  ib.  10.  First  sin,  the  nature  of  it,  in  six  particulars, 
84.  11,  &c.    The  aggravations  of  it,  in  six  instances,  85.  19. 

Sin  against  the  Holy  Ghost,  what,  I.  82.  20.  &c.  Four  evidences 
whereby  a  person  may  know  he  is  not  guilty  of  it,  ib.  26.  Four  wavs 
whereby  it  may  be  known  that  persons  are  guilty  of  it,  II.  215.  39. 

Sinai-covenant,  opened,  I.  105.  54,  and  II.  22.  14  to  26. 

Sinfulness  of  an  action,  wherein  it  properly  consists,  I.  67.  22. 

Son ,  Christ  the  Son  proved  to  be  truly  and  properly  the  supreme  God, 
by  four  arguments,  I.  49.  30,  &c. 

Son  of  God,  the  danger  of  asserting  that  Christ  is  so  called,  merely 
with  respect  to  his  mediatory  office,  I.  116.  20. 

Sonship,  Christ's,  distinguished  from  his  office,  I.  ib.  22. 

Spirit,  why  is  God  so  called,  I.  25.  12. 

State,  five  scripture  characters  of  the  state  of  sin  and  misery  into  which 
man  has  fallen,  I.  89.  8. 

Subjects,  five  duties  incumbent  upon  them  to  their  magistrates,  II. 
98.  23. 

Supper,  why  this  sacrament  is  called  a  supper,  and  why  the  Lord's 
supper,  II.  197,  1,  2. 

Surety,  in  what  sense  Christ  is  so,  for  his  spiritual  seed,  I.  104.  38. 


Tables  of  the  covenant,  and  ark  of  the  covenant,  why  so  called,  II. 
18.77.  . 

Tables  of  the  law,  what  was  signified  by  their  being  written  on  both 
sides,  II.  22.  7,  8. 

Testament ;  the  New  Testament  excels  the  Old,  in  five  instances,  I.  18. 
32  &c. 

Testament,  Christ's,  what  time  made,  I.  111.  103.  Who  are  the  lega- 
tees, ib.  105.     Who  is  the  executor,  ib.  106. 

Temptation  ;  two  ways  whereby  God  may  be  said  to  lead  a  person  into 
temptation,  and  yet  not  be  the  author  of  sui,  II.  244.  2.  Huw  he  recovers 
his  people  out  of  temptation,  249.  57. 

Tempter,  why  is  Satan  so  called,  II.  244.  13,  14.  Tvvo  ways  whereby 
he  manages  his  temptations,  enlarged  upon,  245.  18  to  27. 


INDEX.  263 

Thoughts,  the  proper  remedy  and  antidote  against  sinful  ones,  11. 
140.  26. 

Titles,  four  of  them  that  are  ascribed  to  God  as  the  God  of  nature,  II. 
62.  10;  and  six  that  belong  to  him  as  the  God  of  grace,  ib.  11.  His  New 
Testament  titles,  what,  Gl.  12. 

Transubstantiation,  what,  II.  203.  51.  The  absurdity  of  it  in  four  par- 
ticulars, ib.  52,  to  56.  The  difference  between  it  and  consubstantiation, 
204.  57. 

Trinity  of  persons,  proved  from  the  Old  Testament,  I.  45.  3.  from  the 
New,  46.  7. 

Truth  of  God,  what,  I.  41.  1.    Wherein  manifested,  42.  7. 

U 

Unchangeable,  what  is  meant  by  God's  being  so,  I.  30.  1.  How  proved 
from  scripture  and  reason,  ib.  2.  and  3. 

Unction  of  Christ,  what,  I.  124.  15. 

Union  with  Christ,  five  properties  of  it,  I.  166.  22,  &c.  The  two  bonds 
of  it,  167.  29  to  34.    Four  resemblances  of  it,  168.  37. 

Unition,  what,  I.  166.  18. 


V 

Venial,  what  do  the  Papists  mean  by  venial  sins,  II.  145.  9.  No  sins 
venial  in  their  sense,  ib.  10. 

Virgin  ;  why  was  Christ  born  of  a  virgin,  I.  121. 23. 

Virgin  Mary,  proved  to  be  a  sinner  as  well  as  others,  I.  121.  26. 

Vow,  the  nature  of  it,  II.  67.  55 — Difference  between  an  oath  and  a 
vow,  ib.  56.    The  subject  matter  of  vows,  ib.  57. 

W 

Want  of  original  righteousness,  what,  I.  91.  12. 

War.  when  lawful,  II.  107.  12. 

Wealth,  six  ways  whereby  our  neighbour's  wealth  may  be  unjustly  hin- 
dered, and  each  of  them  explained,  II.  121.  9  to  38. 

Will  of  God,  twofold,  and  both  of  them  unfolded,  II.  235.  1  to  4. 

Will  of  man  in  a  state  of  innocence,  whether  indifferent  to  good  and 
evil,  I.  64.  29. 

Wisdom,  how  does  the  wisdom  of  God  appear  in  creation,  I.  33.  15. 
How  in  providence,  ib.  16.    How  in  redemption,  ib.  17. 

Witness,  why  is  Christ  so  called,  I.  126.  5. 

Witness-bearing ;  five  sorts  of  persons,  who  may  be  guilty  of  bearing 
false  witness  against  their  neighbour,  in  public  judicature;  and  the  man- 
ner how  they  may  be  so,  II.  130.  26  to  32. 

Word  of  God,  why  committed  to  writing,  I.  17.  19.  The  manner  in 
which  it  ought  to  be  preached,  in  six  particulars,  II.  169.  15  to  22.  Four 
metaphors  whereunto  the  efficacy  of  the  word  is  compared  in  scripture, 
172.  49  to  53.  Four  effects  of  receiving  the  word  with  faith.  175.  13. 
Three  things  implied  in  laying  it  up  in  our  hearts,  176.  18.  Three  evi- 
dences of  our  laying  it  up  there,  ib.  19. 

Works  of  necessity  on  the  Sabbath,  what,  II.  90.  36 ;  instances  of 
them,  ib.  37. 

World;  five  things  in  the  world,  which  men  naturally  incline  to  idolize, 
n.  45.  44.    Two  things  in  it  which  give  rise  to  temptations,  248.  41  to  47. 

Worship ;  how  are  we  to  worship  God  inwardly  in  our  hearts,  in  six 
particulars,  II.  39.  36.    How  outwardly  in  our  lives,  in  five  duties,  40.  37. 

Worship,  family,  what,  II.  89.  25 ;  proved  to  be  a  duty,  from  scripture 
precept,  ib.  27-,  and  from  scripture  example,  ib.  28. 


264  INDEX. 


Zeal,  what  it  is  for  God  to  have  zeal  for  his  worship,  II.  58.  12 ;  two 
ways  whereby  he  manifests  his  zeal  for  his  own  worship,  ib.  13  to  34. 


P.  S.— If  the  reader  would  be  pleased,  now  and  then,  to  peruse  this 
Index,  he  would  readily  at  every  time,  meet  with  some  article  or  other 
that  would  induce  him  to  consult  the  book  itself,  till  he  were  gradually 
led  on  to  a  tolerable  acquaintance  with  the  whole ;  which  was  indeed  my 
principal  design,  in  the  composing  this  alphabetical  summary  of  the 

contents. 

JAMES  FISHER. 
Glasgow,  Nov.  25,  1765. 


THE    END. 


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